Academic literature on the topic 'Nature Effect of human beings on Moral and ethical aspects'
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Journal articles on the topic "Nature Effect of human beings on Moral and ethical aspects"
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Code, Lorraine. "Second Persons." Canadian Journal of Philosophy Supplementary Volume 13 (1987): 357–82. http://dx.doi.org/10.1080/00455091.1987.10715942.
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Assumptions about what it is to be human are implicit in most philosophical reflections upon ethical and epistemological issues. Although such assumptions are not usually elaborated into a comprehensive theory of human nature, they are nonetheless influential in beliefs about what kinds of problem are worthy of consideration, and in judgments about the adequacy of proposed solutions. Claims to the effect that one should not be swayed by feelings and loyalties in the making of moral decisions, for example, presuppose that human beings are creatures whose nature is amenable to guidance by reason rather than emotion and are creatures capable of living well when they act as impartially as possible. Analogously, claims to the effect that knowledge, to merit that title, should be acquired out of independent cognitive endeavour uncluttered by opinion and hearsay, suggest that human beings are creatures who can come to know their environment through their own unaided efforts. And claims to the effect that knowledge, once acquired, is timelessly and universally true depend upon assumptions about the constancy and uniformity of human nature across historical and cultural boundaries.
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Baykara, Zehra Gocmen, Sevil Guler Demir, and Sengul Yaman. "The effect of ethics training on students recognizing ethical violations and developing moral sensitivity." Nursing Ethics 22, no. 6 (August 4, 2014): 661–75. http://dx.doi.org/10.1177/0969733014542673.
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Background: Moral sensitivity is a life-long cognitive ability. It is expected that nurses who work in a professional purpose at “curing human beings” should have a highly developed moral sensitivity. The general opinion is that ethics education plays a significant role in this sense to enhance the moral sensitivity in terms of nurses’ professional behaviors and distinguish ethical violations. Aim: This study was conducted as intervention research for the purpose of determining the effect of the ethics training on fourth-year students of the nursing department recognizing ethical violations experienced in the hospital and developing ethical sensitivity. Methods: The study was conducted with 50 students, with 25 students each in the experiment and control groups. Students in the experiment group were provided ethics training and consultancy services. The data were collected through the data collection form, which consists of questions on the socio-demographic characteristics and ethical sensitivity of the students, Moral Sensitivity Questionnaire, and the observation form on ethical principle violations/protection in the clinic environment. The data were digitized on the computer with the SPSS for Windows 13.0 program. The data were evaluated utilizing number, percentile calculation, paired samples t-test, Wilcoxon test, and the McNemar test. Results: The total Moral Sensitivity Questionnaire pre-test score averages of students in the experiment group were determined to be 93.88 ± 13.57, and their total post-test score averages were determined to be 89.24 ± 15.90. The total pre-test score averages of students in the control group were determined to be 91.48 ± 17.59, and their total post-test score averages were determined to be 97.72 ± 19.91. In the study, it was determined that the post-training ethical sensitivity of students in the experiment group increased; however, this was statistically not significant. Furthermore, it was determined that the number of ethical principle protection/violation observations and correct examples provided by students in the experiment group were higher than the control group and the difference was statistically significant. Ethical considerations: Written permission and ethical approval were obtained from the university where the study was conducted. Written consent was received from students accepting to participate in the study. Conclusion: As a result, ethics education given to students enables them to distinguish ethical violations in a hospital and make a proper observation in this issue.
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Arnold, Tracey C. "Moral distress in emergency and critical care nurses: A metaethnography." Nursing Ethics 27, no. 8 (July 23, 2020): 1681–93. http://dx.doi.org/10.1177/0969733020935952.
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Background: Moral distress has detrimental effects on nurses which impacts the entire healthcare cycle. Described as a crescendo effect, resolved situations of moral distress leave residue on the nurse with three potential outcomes: moral numbing, conscious objection to the situation, and burnout. Objective: This metaethnography strives to achieve a fuller understanding of moral distress by interpreting the body of qualitative work of moral distress in emergency and critical care nurses. Method: This study used the Noblit and Hare’s approach of interpretative synthesis. Ten studies met the criteria and were used in this synthesis. Ethical considerations: Ethical issues were minimal since no human subjects were involved. Ethical requirements were respected in all study phases. Results: The synthesis of qualitative research on moral distress resulted in one central theme, “the battle within,” and five subthemes. Conclusions: The unique nature of this nursing specialty resulted in a lasting inner conflict for nurses that is consistent with the previously described crescendo effect. The effects are complex and long lasting and may potentially affect the nurses’ future patient care.
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Maharana, Subhasmita, and Ajit Kumar Behura. "An Analysis of Ethical Theories in the Direction of Sustainable Development: Aristotelian Virtue Ethics is the Greatest Option for Long-term Sustainability." Problemy Ekorozwoju 18, no. 1 (January 1, 2023): 183–87. http://dx.doi.org/10.35784/pe.2023.1.19.
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Environmental issues such as deforestation, climate change, ozone layer depletion, greenhouse effect, and pollution of air, water, and soil are among the most difficult to address. These are the results of human beings’ immoral actions. Humans are the most powerful living beings on the planet, and they have abused their physical and mental abilities to fulfill their greed rather than their needs, resulting in environmental destruction. They have abused nature and exploited it for their own economic gain, giving them control over it. Furthermore, environmental degradation and human moral decline are intertwined, necessitating a moral revolution to reform human conduct for the sake of society, with a focus on Aristotelian Virtue Ethics rather than consequentialist or deontological ethics. The main focus of Aristotelian Virtue Ethics is, on what type of persons we should be, what kind of characteristics we should have, and how we should act. This leads to the development of one’s character and environmental attitudes; resulting in the smart use of natural resources and, more particularly, the preservation of the natural environment, ensuring environmental sustainability.
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Morozova, A. A. "V.S. Solovyov on the Correlation between Economy and Morality: Modern Aspects." Solov’evskie issledovaniya, no. 4 (December 15, 2021): 38–53. http://dx.doi.org/10.17588/2076-9210.2021.4.038-053.
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The processes of the development of a market economy, entailing the commercialization in all spheres of social life, raise the question of the correlation between the role of human beings as economic subjects and our role as moral beings. In economics, this this issue is associated with the discussion about the way norms pervade economic theory, expressed in the dichotomy between holistic and individualistic methods. The scope of the influence of governmental bodies and large corporate structures on the socio-economic, cultural and natural environment highlights the philosophical problem of applying moral criteria to collective economic actors, which is reflected in the concept of corporate social responsibility (CSR). The author, in this paper, opines that the question of introducing ethical principles into economic practice cannot be entirely resolved within the framework of economic theory and requires an appeal to moral philosophy. The problem of the correlation between the economic and the moral spheres is considered on the basis of V.S. Solovyov’s work “The Justification of the Good”. The principal economic ideas stated in this work are discussed in the context of assessments by past and present researchers, of economic history, and of philosophical and economic-managerial conceptions. The author presents a comparative analysis of V.S. Solovyov’s ideas about the correlation between economics and morality and the principal ideas behind corporate social responsibility. The author reveals axiological and teleological differences between the two conceptions. Whereas V.S. Solovyov deals with moral and religious categories and notions of progress, the concept of corporate social responsibility is based on economic and legal priorities and is focused on sustainable development. At the same time, the similarities identified between the concepts (such as their complex nature, the acknowledgement of the role of moral principles of the economic participants, the importance of environmental issues and legal regulators) lead us to conclude about the possibility of their further convergence and the surmounting of the limitations of corporate social responsibility based on the teachings of V.S. Solovyov.
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Ambang, Oscar Agbor, Sergio Alloggio, and Roman Tandlich. "Moral Reciprocity, Ethics of Appropriation of Indigenous Medicinal Plant Knowledge and Associated Biopiracy." Acta Educationis Generalis 9, no. 2 (August 1, 2019): 24–65. http://dx.doi.org/10.2478/atd-2019-0007.
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AbstractIntroduction: Although this paper deals mostly with the positive effects of a posthumanist worldview on environmental sustainability, partnership, or moral accountability in science and scientific research, it also promotes a new understanding of our educational practice in higher education. The ideas espoused have the ability to inspire educators at all levels to show students, future researchers or other professions about the importance of a progressive, holistic approach to our environment. We claim that being sensitive and caring for our environment is not only part of our moral and ethical responsibility, it is an inseparable aspect of our environmental education, our environmental intelligence. This paper discusses posthumanist1 reciprocity ethics in the context of traditional knowledge (TK) and the protection of indigenous traditional knowledge from commercial exploitation.Methods: Instances of unethical bioprospecting and biopiracy were common throughout the turn of the 21st century and are discussed using cases in countries such as Cameroon, India, South Africa and Australia, where medicinal plant species were, are still a highly sought-after source of potent, pharmacologically active phytochemicals.Results and discussion: The observed increase in regulations against bioprospecting on indigenous land in these countries as a result of intellectual property monopoly by big pharmaceutical companies is discussed in this paper along the lines of a ‘humanist vs posthumanist’ ontology. Patent exclusivity laws have historically marginalized the proprietary owners of indigenous traditional knowledge, creating a moral and ethical rift between those that seek to exploit this knowledge commercially and those from whom the knowledge originally comes from. This disconnection from nature and natural resources due to a humanistic approach2 to growth and development, often leads to environmental exploitation, exploitation of indigenous people and unsustainable commercial practices. Existing research and bioprospecting ethics that are practiced on indigenous lands must be questioned in their ability to provide mutually beneficial outcomes for all stakeholders.Conclusions: The posthumanist approach to morality and research ethics is discussed in this paper as a possible and practical alternative to humanism along with the potential for posthumanist ethics to be a tool to shape legal frameworks and the policies that protect at-risk communities and their respective natural environments. Our current developmental trajectory as a collective species has us blurring the lines that separate the ‘human’ from the ‘non-human’ elements in our world as humanity grows towards a more technologically advanced but equally environmentally dependent people. Thus, the currently existing systems of ethics that govern the relationship between the ‘human’ and ‘non-human’ must be called into question. This paper aims to illustrate the positive effects of a posthumanist worldview on issues such as environmental sustainability, partnership, moral accountability and reciprocity ethics in the context of modern science and modern scientific research.
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Walton, Matthew J. "Containing the Self-Interested Individual: Moral Scepticism of Political Parties in Myanmar." Journal of Current Southeast Asian Affairs 38, no. 3 (December 2019): 337–57. http://dx.doi.org/10.1177/1868103420901921.
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In this article, I examine a persistent set of concerns regarding the political party system in Myanmar that I read as emerging in response to a Theravāda Buddhist-grounded conception of human nature as inherently self-centred, biased, and morally ignorant. Although these critiques come from political actors anchored in different ideologies and situated in different historical periods (including the early twentieth-century politician U Ba Khaing, contemporary military leaders, and Daw Aung San Suu Kyi and her party, the National League for Democracy), I argue that the resonance of their critiques with this understanding of human beings has imparted a consistent disciplining and delegitimising effect on opposition and minority parties. However, the same conception of human nature has led other Burmese political commentators (including the independence hero General Aung San and the nineteenth-century minister U Hpo Hlaing) to construct opposing arguments that present collective, participatory political action or engagement as the necessary response to human moral deficiencies. Putting these arguments in conversation helps to reveal the disciplining aspects of the critiques of parties and offer alternative justification – still in accordance with this conception of human nature – for a robust and inclusive party system.
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Muliarchuk, Yevhen. "Hatred as a moral feeling in war time." Filosofska dumka (Philosophical Thought) -, no. 3 (November 3, 2022): 98–110. http://dx.doi.org/10.15407/fd2022.03.098.
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The article is devoted to the analysis of the phenomenon of hatred in philosophic, psychological, and ethical aspects, and of its motivating role during the war. Explicating the philosophical un- derstanding of hatred, the author analyzes the “Treatise of Human Nature” by Hume and ex- plains the structure of hatred as the unity of the elements “cause-object-end” as well as the role of empathy in their genesis. In the article, the author proves that hatred as a passion is not a hu- man instinct or only an emotion, while having an intention towards the understanding of another person and ethical evaluation of his or her motives and actions. The author analyzes the psycho- logical structure of hatred as a durable complex of negative attitudes, motives, emotions, and dispositions of a person formed in individual and social existence. The multilevel way of experience and content of hatred explicated by the range from simple negation of other beings to the ex- pression of moral judgement and demand of the retribution of hurt and struggle against evil. The author analyzes the concept of hatred by R. and K. Sternberg as a negation of intimacy of the other combined with various emotions and commitments of a person to act. Based on that, the article discusses the possibilities of the acquisition of ethical content by hatred and analyzes the typology of hatred by J. Gee (simple hatred, prejudicial hatred, malice and spite, retributive hatred, and moral hatred). The author of the article argues that the higher forms of conscious and controlled hatred possess rational components and moral content. The author concludes that the retributive hatred as a reactive moral attitude towards the blame of the wrongdoer and the de- mand of holding him responsible is an appropriate form of motivation for the resistance during the war and the establishment of peace. This kind of hatred plays a legitimate role in a mature person’s moral life and can be ethically justified.
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Sadooghiasl, Afsaneh, Soroor Parvizy, and Abbas Ebadi. "Concept analysis of moral courage in nursing: A hybrid model." Nursing Ethics 25, no. 1 (April 20, 2016): 6–19. http://dx.doi.org/10.1177/0969733016638146.
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Background: Moral courage is one of the most fundamental virtues in the nursing profession, however, little attention has been paid to it. As a result, no exact and clear definition of moral courage has ever been accessible. Objective: This study is carried out for the purposes of defining and clarifying its concept in the nursing profession. Methods: This study used a hybrid model of concept analysis comprising three phases, namely, a theoretical phase, field work phase, and a final analysis phase. To find relevant literature, electronic search of valid databases was utilized using keywords related to the concept of courage. Field work data were collected over an 11 months’ time period from 2013 to 2014. In the field work phase, in-depth interviews were performed with 10 nurses. The conventional content analysis was used in two theoretical and field work phases using Graneheim and Lundman stages, and the results were combined in the final analysis phase. Ethical consideration: Permission for this study was obtained from the ethics committee of Tehran University of Medical Sciences. Oral and written informed consent was received from the participants. Results: From the sum of 750 gained titles in theoretical phase, 26 texts were analyzed. The analysis resulted in 494 codes in text analysis and 226 codes in interview analysis. The literature review in the theoretical phase revealed two features of inherent–transcendental characteristics, two of which possessed a difficult nature. Working in the field phase added moral self-actualization characteristic, rationalism, spiritual beliefs, and scientific–professional qualifications to the feature of the concept. Conclusion: Moral courage is a pure and prominent characteristic of human beings. The antecedents of moral courage include model orientation, model acceptance, rationalism, individual excellence, acquiring academic and professional qualification, spiritual beliefs, organizational support, organizational repression, and internal and external personal barriers. Professional excellence resulting from moral courage can be crystallized in the form of provision of professional care, creating peace of mind, and the nurse’s decision making and proper functioning.
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LIU, Tao. "儒家生命倫理對基因改造的倫理辯護與批判." International Journal of Chinese & Comparative Philosophy of Medicine 13, no. 1 (January 1, 2015): 55–68. http://dx.doi.org/10.24112/ijccpm.131582.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文在考察西方學者對基因改造倫理爭議的基礎上，發掘儒家生命倫理對基因改造倫理所具有的辯護與批判功能。筆者認為，孔子提出的仁愛思想和孟子提出的不傷害原則，可以為基因治療進行倫理辯護。《周易》、《中庸》、《荀子》等儒家經典提出的天道觀及其對天人關係的闡釋，可以為體細胞基因增強提供倫理辯護。儘管如此，儒家生命倫理卻難以對生殖細胞基因增強進行倫理辯護，基因改造在現實推行過程中會產生一系列複雜的新問題。基因改造的問題需要運用儒家倫理對其進行反思和批判，在此基礎上找出合乎儒家倫理精神訴求的解決之道。Many people feel that genetic engineering, particularly genetic enhancement, has disrupted the traditional understanding of the distinction between choice and chance and its ethical implications. Scholars in the West have strongly objected to scientists’ “playing God” on the grounds that genetic engineering devalues human beings and contravenes intrinsic ethical principles. What is the traditional Confucian view of genetic engineering? The author contends that certain aspects of Confucian thought support the idea of genetic engineering. For instance, Confucian scholars do not define human nature (renxing) as fixed, let alone biologically fixed. The Confucian understanding of human nature as processual offers an ethical foundation for arguments in favor of genetic enhancement: specifically, there is no reason to believe that we as humans cannot or should not exceed the limitations imposed by our biological nature.Among the possible applications of genetic enhancement are the radical extension of the human health-span, the eradication of disease, the elimination of unnecessary suffering, and the augmentation of humans’ intellectual, physical, and emotional capacities. The author shows that although classical Confucianism does not directly address these modern scientific and technological issues, relevant arguments can be found within the Confucian tradition. For example, Xunzi’s account of humans’ “active relationship” (wei) with non-human nature suggests that conscious effort is required for human beings to build a moral relationship with the world. The author points out that the emphasis placed on “active participation” by Xunzi and other subsequent Confucians marks a departure from the Daoist commitment to passivity, as explicated by Zhuangzi. For Confucians, renxing is expressed through the human wei. It can thus be inferred that Confucianism does not reject the notion of genetic choice. However, the author also explains why Confucians may be cautious about or even critical of certain enhancement practices.DOWNLOAD HISTORY | This article has been downloaded 737 times in Digital Commons before migrating into this platform.
Dissertations / Theses on the topic "Nature Effect of human beings on Moral and ethical aspects"
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Feaux, de la Croix Jeanne. "Moral geographies in Kyrgyzstan : how pastures, dams and holy sites matter in striving for a good life." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1862.
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This thesis is an ethnography of how places like mountain pastures (jailoos), hydro-electric dams and holy sites (mazars) matter in striving for a good life. Based on eighteen months of fieldwork in the Toktogul valley of Kyrgyzstan, this study contributes to theoretical questions in the anthropology of post-socialism, time, space, work and enjoyment. I use the term ‘moral geography’ to emphasize a spatial imaginary that is centred on ideas of ‘the good life’, both ethical and happy. This perspective captures an understanding of jailoos which connects food, health, wealth and beauty. In comparing attitudes towards a Soviet and post-Soviet dam, I reveal changes in the nature of the state, property and collective labour. People in Toktogul hold agentive places like mazars and non-personalized places like dams and jailoos apart, implying not one overarching philosophy of nature, but a world in which types of places have different gradations of object-ness and personhood. I show how people use forms of commemoration as a means of establishing connections between people, claims on land and aspirations of ‘becoming cultured’. I demonstrate how people draw on repertoires of epic or Soviet heroism and mobility in conceiving their life story and agency in shaping events. Different times and places such as ‘eternal’ jailoos and Soviet dams are often collapsed as people derive personal authority from connections to them. Analysing accounts of collectivization and privatization I argue that the Soviet period is often treated as a ‘second tradition’ used to judge the present. People also strive for ‘the good life’ through working practices that are closely linked to the Soviet experience, and yet differ from Marxist definitions of labour. The pervasively high value of work is fed from different, formally conflicting sources of moral authority such as Socialism, Islam and neo-liberal ideals of ‘entrepreneurship’. I discuss how parties, poetry and song bring together jakshylyk (goodness) as enjoyment and virtue. I show how song and poetry act as moral guides, how arman yearning is purposely enjoyed in Kyrgyz music and how it relates to nostalgia and nature imagery. The concept of ‘moral geography’ allows me to investigate how people strive for well-being, an investigation that is just as important as focusing on problem-solving and avoiding pain. It also allows an analysis of place and time that holds material interactions, moral ideals, economic and political dimensions in mind.
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Sebego, Tebogo Zakia. "Developing a contextual approach to ecological mission." Diss., 2016. http://hdl.handle.net/10500/20312.
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This thesis examines the role of Melodi Ya Tshwane Christian Youth Ministry (MyT CYM) in the context of what is increasingly observable environmental crisis with a view of developing a contextual approach to ecological mission. The research does not focus primarily on the environmental crisis itself except to note that its scope incorporates not only environmental issues, but has some important implications for social justice as well. The research recognises the role that MyT CYM must play as part of their contribution towards addressing the environmental crisis. Such a role is based not on a pragmatic response to the situation, but flows from the missional nature and theology of the church. Therefore, the missional church has an obligation to address this issue, through Christian mission that takes seriously the biblical call to care and preserve the integrity of creation. Finally, this research aims to assist MyT CYM to understand the theological basis for contextual action towards developing an appropriate ecological mission.Christian Spirituality, Church History and Missiology
M. Th.(with Specialisation in Urban Ministry)
Books on the topic "Nature Effect of human beings on Moral and ethical aspects"
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Adam, Konrad. Kampf gegen die Natur: Der gefährliche Irrweg der Wissenschaft. Berlin: Rowohlt, 2012.
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The nature of design: Ecology, culture, and human intention. New York: Oxford University Press, 2004.
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Livingston, John A. Rogue primate: An exploration of human domestication. Toronto: Key Porter Books, 1994.
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Livingston, John A. Rogue primate: An exploration of human domestication. Boulder, CO: Roberts Rinehart Publishers, 1994.
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Ökologische Ethik: Zur Rechtfertigung menschlichen Verhaltens gegenüber der Natur. Reinbek b. Hamburg: Rowohlt, 1996.
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Garcia, Xavier. Devoradors de natura, devorats per l'artifici. Barcelona: El Llamp, 1988.
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McCallum, Ian. Ecological intelligence: Rediscovering ourselves in nature. Golden, Colo: Fulcrum Pub., 2008.
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McCallum, Ian. Ecological intelligence: Rediscovering ourselves in nature. Cape Town: Africa Geographic, 2005.
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Morgan, Jan. Earth's cry: Prophetic ministry in a more-than-human world. Melbourne: Uniting Academic Press, 2013.
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Chee, Yoke Ling. Humanity must protect nature: What Islam, Taoism, Hinduism & Christianity have to say about environmental protection. Penang, Malaysia: Third World Science Movement Consumers' Association of Pennang, 1987.
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