Journal articles on the topic 'Securities industry – moral and ethical aspects'

Purpose The purpose of this paper is to increase our understanding of the challenges the banking industry continues to face from an ethics standpoint more than a decade after the credit crisis. Since 2007, there has been renewed interest in the way professional ethics is integrated within the banking culture. With a public that has become more sensitive towards ethical and corporate governance failures, the banking industry has been at the receiving end of strong ethical criticism. Yet, in spite of the regulatory response to the crisis, ethics is still a major issue in an industry where the corporate governance systems implemented by companies have failed to control employee behaviours, even in institutions branding themselves as ethical banks. Design/methodology/approach This paper studies factors inside and around institutions in the banking industry that impact the moral anomie in bankers’ professional environment. This paper applies an ordinary least square regression analysis, preceded by exploratory and confirmatory factor analysis, to test the hypothesised relations between anomie and the factors proposed. Findings The results show that long-term orientation, strategic aggressiveness and competitive intensity do have an influence on anomie. These results are compared to previous research applied in non-financial industries and prompt the strengthening of corporate governance systems in financial companies with aggressive corporate cultures. Originality/value The paper therefore introduces the factors that lead bankers to ignore the morals they gained from society and provide a better understanding of the reasons behind the deviant behaviours that caused the crisis a decade ago. It represents a crucial first step for future policymaking that fills an important gap in the financial regulation literature. Indeed, the lack of understanding of the factors dictating behaviours in the industry meant that regulatory changes in the past decade have mostly focussed on technical aspects of the problem (e.g. new capital structure requirements) and produced few answers to address the ethical challenges.

Introduction: We are interested in the theoretical considerations of the actual pragmatic questions about ethical worldview meaning of understanding of the innovation dealings world, the nature of its conceptual risk dilemmas and problems and sententious thinking in the sphere of political business industry. Our viewpoint is dedicated to the most important aspects of the essence and peculiarities of the social moral standards of innovation approaches in the context of a political solution through methodology of modern mental technology - especially: cognitive methods with gnostic wisdom research and utilitarian creative knowledge and axiological methodology with overestimation ethical values and demonstrating intellectual concepts. Into the framework of the main goal of the research are reviewed the basic theoretical paradigms on the background of ethical worldview analysis (through comparative historical technique of thinking) of the leading-edge conceptual theories of the famous contemporary Russian, American and European thinkers. The purpose of the article is to prove, substantiate and confirm the following thesis. In order for the ethical of timely paroemiac responsibility and political freedom to be able to fulfill its axiological tasks, it is necessary to reach some worldview ideas: ??to create an universal model of moral consciousness and high valuable behavior; overcome mental and sociocultural biases regarding the debatable assessment of the convincingness of events and determine the relevant logical reaction of society not only to a certain risk of eatable technical thinking, but also to uncertainty regarding their intellectual decision in relation to approved ethical, operational, empirical and principled notions, proposals, expression views and suggestions. The results. Scientific conceptual alternatives of optimization of practical and urgent ethical valuable dilemmas are given. The issues of the possibility of formation of a worldview system through practical ethical requirements that standard regulates the reactionary politics of intellectual reality to probabilistic hazards are discussed. The ethical standards of universal prohibitions, the moral responsibility of human nature and the ethics of virtue make a conflict of social and political interests through insurmountable cognitive, discussible, reviewable and discursive difficulties are demonstratively shown. Conclusions. Taking into dominant the essence of the main backgrounds of the existential specific theoretical approaches for worldview methods solving moral political problems is integrated some innovation decisions through valuable considerations. The fundamental ethical concepts of utilitarian thought of historical reminiscences synthesize the possibility problematic circumstances into the logical model of making morally important and useful decisions much easier are analyzed, but through in the valuating pragmatic context needs a main transformation in mental formation of ideological metric and social-political structure. Keywords: ethical worldview decision, political industry, innovation approaches, moral values, mental technologies, risk decision methods, conceptual risk dilemmas.

Given the pivotal function of ethical leadership (EL) in the hospitality industry, this study explains how moral guidance can help to reduce mental stress. The modern complex and hectic working style of organizations demands ethical conduct, in order to sustain the positive behavior of employees for knowledge sharing (KS). For this reason, in this study, we restrict our awareness to the usage of social media (SM) for social identity and aspects of subjective well-being (SWB) for happiness intensity. The time-lag method is applied for data collection from 406 supervisors and subordinates of the hotel industry in Pakistan. Partial least squares structural equation modeling (PLS-SEM) and bootstrapping are utilized to scan the data. The results of the current study demonstrate that ethical leadership provides motivational strength for knowledge sharing amongst employees. Moreover, the serial mediation effects of subjective well-being and social media boost knowledge sharing by the induction of ethical values. Our findings indicate that knowledge sharing is an important product of subjective well-being and social media. Therefore, we recommend that managers focus on ethical leadership values and employee well-being (e.g., life satisfaction), as well as highlight the individuality of employees to promote knowledge sharing. The presented research adds to the literature by establishing a new connection between ethical leadership and knowledge sharing by opening the black box of contextual (i.e., ethical leadership) and developmental (i.e., subjective well-being and social media) factors.

The article highlights theoretical aspects of the professional and ethical orientation of the personality of a future specialist in banking. The author consistently examines the key concepts of the problem under study and defines the relationship between them. On the basis of this, specification of the professional and ethical orientation of the personality of a future specialist in the industry has been disclosed. It is shown that the professional and ethical orientation of the personality of a specialist in banking is strengthening of his/her positive attitude towards the future profession, interests, inclinations and abilities to it, the desire to improve his/her qualifications, the development of ideals, views, beliefs about the importance of following the ethical norms in professional activity. The author considers the need to increase the interest of students in studying the problems of professional ethics by means of potential of the educational process. The content of educational materials, a review of literature on the topic, the emphasis on the practical significance of the material and its importance for the profession are determined as important aspects for achieving set goals. It is pointed out that the basis of professional and ethical knowledge is the knowledge acquired in the study of such disciplines as «Ethics and Aesthetics», «Ethics of business communication», «Psychology of business success». The necessity to combine the material of the Humanities with the current problems of banking and the life aspirations of students and to help them to determine their value orientations, to enrich their moral personality potential has been noted in the article. According to the author the professional interest acquired by the students should have special personal content, related to their daily life and future life prospects. In order to do this, it is important to emphasize the importance of professional and ethical knowledge in the activities of the banking industry, to reveal its entirety with the ethical content of the chosen profession at the announcement of the topic at each class.

Abstract The banking sector appreciates business morals greatly; additionally, research has been done to find out their effects on organizational success capacities, stakeholders’ trust and the general stability of the financial system. This is a time of increased intricacy and interrelation which means that financial companies like banks especially worldwide’ economic systems being backbone must be ethically sensitive. The paper examines many aspects of corporate morality while applying them within bank operations one such area being transparency where all things done openly without concealment another fairness between different people so none feels oppressed lastly among others CSR which includes activities that benefit not only customers but also employees or even community. Based on a thorough investigation into academic literature, this article explains the real advantages of moral practices in banking. It looks at how ethical behavior encourages lasting customer loyalty and support from other stakeholders as well as strengthens financial institutions’ ability to endure. Moreover, ethical tests that banks come across during this era of technology are outlined while focusing on implications brought about by advanced systems towards data privacy, cybersecurity and fair lending measures. The urgency for the banking sector to take up and firmly establish moral considerations is underscored in this document, which evaluates reputational damage caused by moral breakdowns within the industry as well as on wider economy scale. The development and implementation of robust ethical frameworks are required, which are built on effective control systems to minimize the risks of unethical behavior in banks’ operating activities. These research findings contribute to the ongoing discourse on the place where business ethics and the banking sector intersect. The comprehension obtained can aid in decision making for policies, laws or strategies by financial institutions that want to foster integrity and responsible entrepreneurship.

This study explores the complex field of finance ethics, providing insights into the many ethical concerns that are prevalent within the financial sector. This study aims to analyze and comprehend the moral quandaries often encountered by professionals in the financial sector, therefore delving into the ethical aspects of financial processes. The study underscores the widespread presence of ethical dilemmas within the realm of finance, emphasizing its important arguments and conclusions. This study aims to identify and analyze the prominent ethical challenges that emerge within the financial industry, including conflicts of interest, insider trading, risk management, and responsible investment. This text examines the ramifications of unethical conduct within the financial sector and emphasizes the significance of ethical decision-making in maintaining the industry's stability and integrity. This study utilizes a rigorous methodology that incorporates a wide range of data sources, including both quantitative and qualitative data. This study involves a comprehensive examination of relevant scholarly works, empirical case studies, and survey data in order to assess and integrate the ethical dimensions within the field of finance. Moreover, it actively participates in ethical analyses and deliberations in order to put forth prospective answers and tactics aimed at cultivating a more ethical financial milieu. This study intends to add to the continuing conversation on the ethics of finance, presenting insights and suggestions that may serve as a compass for ethical decision-making within the business.

The target of this research is the alumni/graduates of the Sekolah Tinggi Pariwisata Mataram (STP) who have worked in the field of tourism services (hotels) on the island of Lombok in West Nusa Tenggara. This research is intended to map the level of user satisfaction in terms of aspects (ethics, expertise in the field of science, mastery of technology and information, communication skills, cooperation, self-development, and foreign language skills) alumni/graduates of the STP Mataram Hospitality Study Program on several aspects of ability. This research is focused on the D3 Hospitality program through a survey study of 25 respondents (stakeholders/users) in the tourism service industry (hospitality). Data were collected through observation, filling out questionnaires and documentation studies using descriptive-quantitative analysis. This study found that aspects of integrity, professionalism, understanding of technology, teamwork, and self-development of STP Mataram alumni were at a good level. Meanwhile, their English-speaking ability is still weak. This research is expected to be useful for: (1) increasing the quality of STP Mataram graduates who are moral, ethical, and with integrity according to the tourism culture, (2) strengthening skills, knowledge, and attitudes in the tourism service industry, and (3) strengthening understanding and skills digital tourism (digital tourism) in the millennium era (industry 4.0) with the use of technology which has become a tourism development paradigm. This research is targeted to be carried out for 4 months with the personnel involved, namely three research lecturers.

В статье определяются принципы предпринимательской культуры спортивного бизнеса на основе определения моральных и этических аспектов социально ориентированной деятельности спортивных организаций, приводится определение понятия предпринимательской культуры; выделяются 3М уровни ее развития в экономике. В том числе в данной работе представлено соотношение жизненного цикла организаций со спортивной отраслью; выделены принципы предпринимательской пластичности спортивного бизнеса; приведены примеры спортивной этики спортивного бизнеса. В качестве методического аппарата исследования используются исходные модели экономической науки; теории жизненных циклов организации; теории предпринимательской культуры. Впервые в теории экономики предпринимательства выделена категория «предпринимательская пластичность», под которой авторы понимают функцию бизнеса по реагированию на ключевые моральные и этические принципы предпринимательски-социально-ориентированных видов деятельности, их сохранение, соблюдение, адаптацию и масштабирование. The paper defines sports business culture principles in terms of moral and ethical aspects defining of sports organizations socially oriented activities; provides the definition of entrepreneurial culture concept; specifies 3M levels of its development in the economy. Moreover, the correlation of organizations life cycle with the sports industry is presented; the principles of entrepreneurial plasticity of the sports business are highlighted; examples of sports ethics of the sports business are given. As for the methodological apparatus of the study, the initial models of economic science are used; organization life cycle theory; theory of entrepreneurial culture. For the first time in the theory of business economics, the category of “entrepreneurial plasticity” has been singled out, by which the authors understand the function of a business in responding to key moral and ethical principles of entrepreneurial and socially oriented activities, their preservation, compliance, adaptation, and scaling.

The main legal ways to the socio-political regulation of sexual services (prostitution) in different countries are considered. The main problems facing the society of each state in the field of regulation of prostitutes activity, their so-called �curatores� and clients. The participation of the state in identifying and solving the problems of the sex industry are defined. It is determined that an important role in the legalization of prostitution is played not only by the legal but also by the moral and ethical aspects, which have a lot of limits in every society. Four models of prostitution regulation that exist in different countries of the world are analyzed. It is substantiated that not every model in itself is effective and is optimal for implementation. It depends of the legal system, level of consolidation of society and position of the government on this issue. Criminal liability for pimping, which exists in Ukraine, is only a small positive step in the fight against illegal profits related to the exploitation (voluntary or forced) of another person's body. The negative point in this area is the lack of social, medical and legal protection of prostitutes, as their clients are also at risk. So, the legalization on of the sexual services is necessary for our state, but it must be preceded by a series of successive authority�s steps: public dialogue on different public platforms, changes in legislation and government administrative decisions.

The article discusses some relevant philosophical and methodological aspects of the analysis of the processes of digitalization of markets and the introduction of digital technologies in business management related to digital ethics. The empirical research conducted by the author is aimed at identifying current trends in the implementation of artificial intelligence in marketing, the attitude of company management to the implementation of these processes, awareness of ethical aspects and problems of interaction with consumers. The goal of the work is to advance the issues of determining the attributes of digital ethics for the use of artificial intelligence in business: assessing the awareness of new opportunities and risks in Russian entrepreneurship. These issues naturally attract the attention of Russian. In this regard, a number of ethical problems relevant to the digital space are identified, such as problems of information wars and cyber attacks, problems of information security, privacy of private life, primacy of information sources, digital education technologies, transformation of moral values, in particular , perceptions of cruelty and violence in the digital entertainment industry, ethics of virtual communities, the use of artificial intelligence and virtual reality in production teams. The issues of developing the business environment, in particular, the reputational risks of companies in the context of the emergence of a new digital ethics, also deserve special attention . The wide public response to the ethical aspects of digitalization of various aspects of public relations has led to the development of a number of international and Russian documents that bring to the fore the observance of ethical principles and norms in the new environment of life and development of society. About two dozen large Russian companies and organizations signed the first Russian “Code of Ethics for Artificial Intelligence” at the end of 2021. The Artificial Intelligence Code states that responsibility in the application of this technology must always remain with humans. Its development is provided for by the AI Development Strategy until 2030 and the federal project “Artificial Intelligence”. For now, compliance with the norms of this document is voluntary. There are similar documents in 20 countries, 35 large companies in the world already have their own codes, in Russia - Sberbank and Yandex (Artificial Intelligence...). At the end of 2022, the European Union adopted the European Declaration on European Digital Rights and Principles (European Digital Rights.). Keywords: digital ethics, business ethics, artificial intelligence, marketing, parasocial relationships.

This study underscores the importance of Corporate Social Responsibility (CSR) in the context of Islamic banking, which considers economic, moral, and ethical aspects in accordance with Islamic principles. Despite being the main focus of companies around the world, the concrete impact of CSR implementation in a sharia perspective on corporate reputation still needs to be better understood. This study uses the literature review method, by collecting and analyzing 13 journals from various sources of information related to the form of CSR in Islamic banks in the SET perspective. The results show that Islamic banks that implement CSR based on Shariah Enterprise Theory (SET) can improve their corporate reputation. By complying with the sharia principles in the SET concept, Islamic banks are able to build a positive image in the eyes of customers, investors, and the community, as well as create a favorable environment, and increase stakeholder trust. This study has an important contribution in illustrating the importance of CSR disclosure in the SET perspective to enhance the reputation of Islamic banks and promote sustainability in the Islamic banking industry.

Educational informatization means that colleges and universities use abundant information resources to help their teaching work. On April 13, 2018, the Ministry of Education officially released the Action Plan for Educational Informatization 2.0. Through the analysis of the training of outstanding talents under the background of "education informatization" in China, this paper finds out the problems faced by the training of outstanding talents in China, namely: in the context of internationalization and informatization, the gap between the undergraduate graduates and the international standards and industry needs is large, lack of exploration and innovation; the professional education activities in college personnel training need to be improved in terms of professionalism and lack of systematicness and flexibility. Talent training mode is lack of diversity and adaptability; and the ideological and moral education in the process of talent cultivation is insufficient. In addition, this paper further conclude the importance and urgency of building great talent training standard, from ideological and ethical standards, professional knowledge and ability, innovation ability three aspects to establish excellent talent training standards, and that excellence in the talent training standards by school learning and create "" excellence initiative" summer/winter camp "to concrete practice.

In economic history, succession is considered as one of the factors of a long-term commercial activity. In the 19th century, first of all, this is succession in the work of the family firm. Exploring the history of entrepreneurship in this sense would mean studying, first, the succession of economic activity (including intergenerational transfers of assets), and, second, the institutional succession, including the rules and regulations procedures in management of industrial and commercial enterprises, based on moral principles. The intergenerational transition of the family business was not only based on the legislation requirements and depended on the composition of the family, it also took into account ethical norms aimed at stabilizing the merchant family’s entrepreneurial activity. The article focuses on different aspects of succession in the merchant family’s activity, including the influence of the factor of the family business longevity on formation of entrepreneurs’ self-identity, an understanding the importance of the topographic factor in business relations with constant customers. It also analyzes intra-family agreements, which were created to ensure the stability of the family business, the reflection of ideas about the continuity of business in the texts of wills is also considered. Great importance was attached to the institutional consolidation and strengthening of the family firms’ property assets. Drawing upon materials from archival sources, the article examines the histories of large Moscow firms of the Bakhrushins, Khludovs, Tretyakovs, Nosovs, Naydenovs, Samgins, Zimins, which activities in industry and trade numbered from four to six generations over a century.

The goal of the present study is to discuss the issue of Cross-Border Reproductive Care known as CBRC and Reproductive Tourism. The subject is of great interest as this type of tourism has been flourishing in recent years, without, however, being thoroughly researched, regarding the very important, health, quality of medical care, financial, ethics, legality and transparency or illegality, aspects concerning the processes that are carried out for the desired result of human reproduction. In addition, one of the sharpest-increasing types of Cross-Border Reproductive Care is international surrogacy. Thousands of interested people travel abroad for IVF and ICSI treatment, or with the aim to employ the paid services of foreign surrogates. The search for solutions has made CBRC a global industry. It is a multibillion-euro international industry introducing unique legal, financial, ethical, and risk-management challenges and disputes. The current study addressed this gap by examining Greek citizens’ attitudes toward Reproductive Tourism and Cross border reproductive and their legal, financial, ethical, consequences. To test the research hypotheses, a survey was conducted on 652 Greek citizens, who answered a questionnaire, which was distributed electronically in the format of a Google form. For the data analysis the study used the multiple correspondence analysis – MCA of sphere of multivariate data analysis. The results discuss, as far as the legal dimensions are concerned, the restriction on specific reproductive treatments in the country of residence. IVF and ICSI are allowed in almost all countries but there are legal restrictions regarding the age of the woman or the couple, unmarried couples, single woman, gay, transgender and same-sex couples. As far as the financial dimension of the CBRC is concerned, the study discusses the lack of financial data that is a natural consequence of the lack of both national and global registers. The cost of infertility treatment seems to be one of the most basic reasons for those interested to seek assisted reproductive services outside the borders of their country of origin and residence, and the commercialization of health is an ethical issue that deserves further study in relation to the country of destination. In addition, the study discusses main ethical issues regarding donors and surrogate mothers, among others, which have to do with their exploitation, their moral and physical harm, possible child abuse, parental rights and the sale of babies which are considered of a major importance. Donor or surrogate mothers may suffer from serious and even life-threatening complications. Donor or surrogate mothers from low and economic backgrounds do not have the possibility of legal support and coverage and cannot claim parental rights. Additionally, the study debates the high cost of treatments, health and care benefits, the economic exploitation of women from countries with weak economies, the instrumentalization of women, the legal issues and rights of descendants born in destination countries and in terms of their repatriation, the correct information and informed consent for the medical procedures to be performed, as well as many others because the list is long. According to the study the need that is obvious, due to the great impact of the CBRC, concerns the creation of a universal protocol through the European Council and the College of Obstetrics and Gynaecology (EBCOG) as well as the American College of Obstetrics and Gynaecology (ACOG) to remove all the above mentioned issues , issues and moral dilemmas that above all will guarantee the good of health, justice, non-harm, the good of justice, autonomy and self-determination and finally, human rights.

This research aims to determine the extent of the influence of celebrity endorsers and product knowledge on the purchase decision of Maybelline cosmetic products, with brand image as an intervening variable in the city of Pekanbaru. The analysis method used in this study involved data collection through questionnaires filled out by female respondents in the city of Pekanbaru who purchased Maybelline cosmetic products. The results obtained from the Partial Test (t-test) are as follows: a) there is a significant influence of celebrity endorsers on brand image, b) there is a significant influence of product knowledge on brand image, c) there is no significant influence of celebrity endorsers on purchase decisions, d) there is a significant influence of product knowledge on purchase decisions, e) there is no significant influence of brand image on purchase decisions, f) brand image cannot mediate the influence of celebrity endorsers on purchase decisions, g) brand image cannot mediate the influence of product knowledge on purchase decisions. Through an Islamic approach, this research attempts to identify values that can be applied in the business context, such as honesty, halalnes, and integrity in the marketing of cosmetic products. By integrating Islamic values into the analysis, it is hoped that this research can provide additional insights into how businesses can be conducted by considering ethical and moral aspects in the context of the cosmetic industry.

Islam was revealed as a code of moral and ethical behavior for life. The sources of values ​​and ethics in all aspects of human life as a whole, including in the business world, are the Koran and Hadith. The Al-Quran provides instructions for things to be harmonious, mutually pleased, and there are no elements of exploitation. The type of research used in this research is qualitative research. The purpose of this research is to find out the analysis of the application of sales ethics in the Gadung cracker industry according to business ethics from an Islamic perspective and to find out the analysis of the application of transaction ethics in the Gadung cracker industry according to business ethics from an Islamic perspective. The results of the research state that sales ethics. In reality, all producers cannot implement all the principles of buying and selling ethics. Mrs. Nanik's home industry applies the principle of honesty or truth as a priority. From the results of observations related to the application of transaction ethics carried out in Mrs. Nanik's industry, she has implemented transaction ethics in accordance with sharia transaction principles. Even though the implementation is appropriate, the basis for the transactions carried out is the benefit. When transactions use the principle of benefit, which is the basis of this transaction principle, it covers all the principles of sharia transactions, so that Mrs. Nanik's home industry has carried out sharia transactions in accordance with Islamic law. From the results of observations related to the application of transaction ethics carried out in Mrs. Nanik's industry, she has implemented transaction ethics in accordance with sharia transaction principles. Even though the implementation is appropriate, the basis for the transactions carried out is the benefit. When transactions use the principle of benefit, which is the basis of this transaction principle, it covers all the principles of sharia transactions, so that Mrs. Nanik's home industry has carried out sharia transactions in accordance with Islamic law. From the results of observations related to the application of transaction ethics carried out in Mrs. Nanik's industry, she has implemented transaction ethics in accordance with sharia transaction principles. Even though the implementation is appropriate, the basis for the transactions carried out is the benefit. When transactions use the principle of benefit, which is the basis of this transaction principle, it covers all the principles of sharia transactions, so that Mrs. Nanik's home industry has carried out sharia transactions in accordance with Islamic law.

Purpose This paper aims to explore the dark side of the relationship between gender, mobility, migration and tourism. Specifically, the paper looks at one form of human trafficking, the global sex industry and the relationship between sex trafficking and sex tourism. More particularly, the paper examines the global sex industry (Goh, 2009; Sasse, 2000, 2001) and the impact of migration and human rights aspects (Voronova and Radjenovic, 2016) of sex trafficking and sex tourism, as well as the emotional dimensions of trauma, violence and vulnerability (Heaslip, 2016). Design/methodology/approach The paper is an interdisciplinary discussion paper combining socio-economic perspectives (Goh, 2009; Brooks and Devasayaham, 2011), human rights perspectives (Cheah, 2006), migration perspectives (Voronova and Radjenovic, 2016), tourism perspectives (Carolin et al., 2015) and health perspectives (Cary et al., 2016; Matos et al., 2013; Reid and Jones, 2011). The contribution of these intersecting perspectives to an understanding of sex trafficking and sex tourism is explored. Findings The paper highlights the moral and ethical responsibility of the tourist industry to counteract sex trafficking and sex tourism, an issue which tourism studies have failed to fully engage with. In presenting the human costs of trafficking from a gender perspective, the paper considers the ways in which the tourism industries, in some countries, are attempting to respond. Research limitations/implications The originality of the research is the focus on the dark side of the relationship between gender, mobility and tourism through sex trafficking and sex tourism drawing on an interdisciplinary perspective. Social implications The paper looks at the individual and social implications of sex trafficking and sex tourism for different countries and states and for the individuals concerned. In addition, it looks at the ways in which the tourism industry is responding to sex trafficking and sex tourism and the social impact of this. Originality/value In theorising the relationship between gender, migration, sex trafficking and tourism from an interdisciplinary perspective, exploring the societal and individual impact, this paper provides a framework for further empirical research or policy changes with regard to the intersection of sex trafficking and tourism.

Objective. The objective of the article is to identify the social mechanisms of creativity as a phenomenon of modern culture through the elements of creative activity in order to unify the creative process. Methods. In the study of the philosophy of creativity in modern social transformations natural-ontological and socio-ontological methods are used, to analyze the concept of creative industry sociological method is applied, axiological method — to analyze the creative result and social consequences of creativity as such, moral and ethical method — for disclosure of features and substantive aspects of the creative process, constructive-destructive approach is used in the study of political and historical aspects of creativity, when considering the creative process, the principle of systematicity is applied. Results. The studied creativity as a social phenomenon shows that in a society that is transformed, creativity acquires a functional feature of the production order, creative orientations project social development and cover all areas of production. Actual social processes give rise to a class change in the structure of society — the creative class is a manifestation of such influence. The dialectic of preserving the content necessarily leads to a dichotomy of the concepts of novelty and value, which are meaning-making aspects of the concept of creativity. Thus, being a truly social phenomenon, creativity determines the basis and conditions of human development — its scientific, social and other interests. In creativity, along with other moments, finds its expression hidden in human nature, the desire to express themselves, to realize their power, to assert themselves in the ability to dominate natural phenomena and elements. Man’s own place in the natural world leads to the formation of certain elements of behavior, aspirations in activities, abilities, aimed at ensuring the solution of all issues of an ontological nature. Human social existence is one of the sources of creativity. In our opinion, this causes increased interest in creativity in the modern world. An attempt to establish an algorithm of creative activity, to determine the features or elements of creative activity leads to the formation of the concept of creative act as the basis of creative activity. The creative act is a part of modern culture as it causes many of its phenomena and processes.

This paper attempts to explore many signs of progress enabled by Artificial Intelligence (AI) in financial and corporate business management. It also amid to identify the benefits and cons of AI applications in social life. A systematic content analysis approach has been used to demonstrate the developmental phases of AI. Four distinct organizational maturity clusters i.e. Pioneers, Investigators, Experimenters, and Passives have been developed on basis of dataset. Data collections was carried through emails, customizable chatbots, live chat softwares and automated helpers of top ten online companies and various banking and financial institutions located in Lahore and Karachi cities for making behavioral analysis. The data results revealed that all aspects of financial managements and corporate business activities have been highly influenced by the application of AI. The study demonstrated that 80% senior business executives were of view that AI boost productivity and creates new business avenues. The results also demonstrated that 88% Pioneer organizations have understand and adopted AI techniques according to organization requirements, 82% Investigator organizations are not using it beyond the pilot stage whereas 24% Experimental organizations were adopting AI without understanding it. These results seem to reflect that AI has profound effects on financial industry to streamline its credit decisions from quantitative trading to financial risk management and fraud detection. This study also discovered that the widespread use of AI have raised a number of ethical, moral and legal challenges that are yet to be addressed. Although AI is gaining popularity day by day and it is believed that AI will improve work performance beyond human standards but it could not replace human resources fully.

This paper attempts to explore many signs of progress enabled by Artificial Intelligence (AI) in financial and corporate business management. It also amid to identify the benefits and cons of AI applications in social life. A systematic content analysis approach has been used to demonstrate the developmental phases of AI. Four distinct organizational maturity clusters i.e. Pioneers, Investigators, Experimenters, and Passives have been developed on basis of dataset. Data collections was carried through emails, customizable chatbots, live chat softwares and automated helpers of top ten online companies and various banking and financial institutions located in Lahore and Karachi cities for making behavioral analysis. The data results revealed that all aspects of financial managements and corporate business activities have been highly influenced by the application of AI. The study demonstrated that 80% senior business executives were of view that AI boost productivity and creates new business avenues. The results also demonstrated that 88% Pioneer organizations have understand and adopted AI techniques according to organization requirements, 82% Investigator organizations are not using it beyond the pilot stage whereas 24% Experimental organizations were adopting AI without understanding it. These results seem to reflect that AI has profound effects on financial industry to streamline its credit decisions from quantitative trading to financial risk management and fraud detection. This study also discovered that the widespread use of AI have raised a number of ethical, moral and legal challenges that are yet to be addressed. Although AI is gaining popularity day by day and it is believed that AI will improve work performance beyond human standards but it could not replace human resources fully.

In contemporary economic discourse, there exists a pivotal inquiry into the salient characteristics of the Islamic investment industry, which has manifested a noteworthy ascendancy on both Islamic and global fronts in recent years. This study scrutinizes the advantageous aspects of the Islamic investment industry in the present reality, delineating the contributing factors underpinning its proliferation. The findings underscore the divine origins of Islamic investment, grounded in the Qur'an and the Sunnah, operating within the realm of virtuous deeds and ethical conduct, eschewing prohibitions. Central to its ethos is a commitment to justice, participation, solidarity, cooperation, and the safeguarding of the rights of both the affluent and the indigent. Moreover, Islamic investment distinguishes itself from other man-made systems by intricately linking the economy to a set of moral values inherent in financial transactions, including unwavering commitment to truthfulness, honesty, loyalty, and the avoidance of fraudulent practices, monopolies, usury, and injustice. The study reveals that Islamic investment is adaptable and amenable to development, aligning with contemporary contracts that adhere to Sharia principles. Emphatically, it is instrumental in establishing socially responsible and productive projects that stimulate economic activity, generating incomes, augmenting real demand for goods and services, and bolstering savings rates. Consequently, this engenders a positive feedback loop, propelling investment rates and sustaining the cyclical momentum of the economy and production. Crucially, Islamic investment steadfastly avoids engagement in projects that could induce environmental pollution or harm to others, underscoring its commitment to sustainable and ethical practices. This comprehensive analysis contributes valuable insights to the burgeoning academic discourse on the dynamic and principled underpinnings of the Islamic investment industry. ملخص البحث يدور تساؤل بين علماء الاقتصاد اليوم حول معرفة أهم مميزات صناعة الاستثمار الإسلامي في واقعنا المعاصر والتي كان لها عظيم الأثر في ازديادها نموها على المستوي الإسلامي والعالمي على نحو مطرد في السنوات الأخيرة، فجاءت هذه الدراسة لبيان مميزات هذه الصناعة من خلال المنهج الوصفي التحليلي الذي يعتمد على دراسة ظاهرة مزايا صناعة الاستثمار الإسلامي ورصدها في الواقع المعاصرة مع بيان كافة الأسباب التي ساهمت في حدوث هذه الظاهرة ونموها. وخلصت الدراسة إلى عدة نتائج أهمها: أن الاستثمار الإسلامي رباني المصدر يعتمد على الكتاب والسنة، ويكون في مجال الطيبات، واجتناب المحرمات، ويقوم على إقرار مبدأ العدالة، والمشاركة، والتكافل والتعاون ومراعاة حقوق الأغنياء والفقراء، والاعتماد على عنصر الأخلاق والقيم في تمييز الاستثمار الإسلامي عن غيره من النظم الوضعية وذلك برط الاقتصاد بمجموعة من القيم الأخلاقية التي ترتبط بالمعاملات المالية مثل الالتزام بالصدق والأمانة والوفاء واجتناب الغش والتدليس والاحتكار والربا، والظلم ونحو ذلك. وأثبتت الدراسة أن الاستثمار الإسلامي قابل للتطور والموائمة مع جميع العقود المستجدة التي لا تتعارض مع مبادئ الشريعة كما يعمل على تأسيس مشروعات اجتماعية وإنتاجية تعمل على دوران عجلة الاقتصاد حيث تعمل هذه المشروعات على تتحقق الدخول وبالتالي ويزيد الطلب الحقيقي على السلع والخدمات وتزيد معدلات الادخار فمعدلات الاستثمار، وهكذا تدور عجلة الاقتصاد والإنتاج. وفي ذات الوقت يجتنب الاستثمار الإسلامي كل مشروع من شأنه يعمل على التلوث البيئي ويؤدي إلى الإضرار بالآخرين.

The article is dedicated to modern Ukrainian circus art. Ukraine has a very powerful circus school, represented by highly professional specialists in all the leading genres of circus art. The problem of the traditional circus’s existence is actualized in the face of the challenges of modern society. The fact that a traditional circus is possible only if it contains the animal training genre is emphasized, i.e. use of animals in circus shows. The importance of analyzing the issue solely on the example of state stationary circuses (Ukraine has seven such organizations today) is emphasized, i.e. on the example of circus institutions that own buildings and conditions for animals standing, providing them with the necessary veterinary care, feeding and the necessary regime of keeping. The main challenges of our time are given that threaten the existence of animal training as a genre of circus art: COVID-2019, which made circus performances almost impossible as an element of mass entertainment events due to quarantine restrictions, the Russian-Ukrainian war, which destroys, among other things, the circus industry, the bill about the prohibition of the use of animals in circuses, which threatens the existence of the traditional circus as a whole. The debatable nature of the problem is emphasized, the presence of moral, ethical, legal and economic components of the issue is emphasized. Circus art nowadays can rightfully be considered one of the most advantageous components of the system of performing arts in Ukraine, despite the fact that it has quite a lot of controversial, debatable aspects. Even the classification of this phenomenon has always caused difficulties: whether to consider the circus a sport or an art, what is its place in the system of arts, whether to recognize circus science as an independent field of knowledge.

Introduction. The present paper aims at describing the results of researching the axiological aspect of the category “intelligent travel” functioning in the English language travel discourse. The relevance of the research is defined, firstly, by continuously developing tourist industry and the emergence of new tourist concepts which are embodied in numerous travel editions and, secondly, by insufficient knowledge of axiological aspect of certain travel-genres. The research is completed within the anthropooriented paradigm of linguistic studies and thus contributes to the development of this approach. The novelty of the study lies in revealing specific values represented in intelligent travel-texts and forming a special value line.Methodology and sources. The research is based on the English language texts about travelling. National Geographic was used as the main source of material. For the selection of travel texts, the continuously sampling method was used. The general methodology of studying the “intelligent/slow travel” concept also includes the method of semantic analysis, the method of semantic-stylistic analysis, elements of communicative-pragmatic analysis.Results and discussion. The results of the study include the description of the content of the intelligent travel category, the review of existing types of values, and the description of basic meanings forming the value picture of the world in travel-texts of this genre – sensory values, aesthetic values, morally-ethical and rationalistic value meanings. Within this research it is important to consider “anti-value” which is represented predominantly in texts about wildlife conservation and which enhances the pragmatic impact of the text on the reader. The result of the study is the conclusion about certain language specific of the category of intelligent travelling which is actualized through special value prism.Conclusion. The study reveals the specificity of the value paradigm of slow/intelligent travel texts. The semantic space of texts about intelligent travelling is filled with certain value markers in total constructing the value picture of the world through the prism o f which the travelling and experiencing author expresses not only his own vision of things, but the moral side of life aspects. The chosen methodology can be applied for further research and similar studies of other genres of travel-discourse.

В статье рассматриваются некоторые вопросы, связанные с трансформацией системы образования, которая во многом обусловлена проникновением цифровых инструментов в образовательную среду. Подчеркивается востребованность IT-технологий, с одной стороны, требованиями цифровизации экономики, которая нуждается в специалистах высокой информационной квалификации, а с другой стороны – методическими и дидактическими практиками обучения, которые во многом опираются на использовании электронных ресурсов. Обращается внимание на воздействие индустрии 4.0 на процессы, связанные с модернизацией сферы образования, с сохранением традиционных и оптимизацией цифровых практик обучении. Показывается, как новая революция в экономике приводит к возникновению цифровой культуры, которая основывается на цифровой грамотности, без которой социальный и экономический прогресс невозможен. Рассматривается востребованность ряда виртуальных инструментов, таких как чат-боты, мессенджеры, интеллектуальные цифровые приложения, раскрывается необходимость их рационального использования в учебном процессе. Обращается внимание на все большее применение в педагогической практике виртуальной реальности и искусственного интеллекта, цифровых учебных материалов. Отмечается роль цифровизации в формировании личностно-ориентированного обучения, являющегося основой инновационной педагогики. Исследуются преимущества применения электронных ресурсов, выявляются недостатки, касающиеся в первую очередь гуманистических и морально-этических аспектов цифрового образования. The article discusses some issues related to the transformation of the education system, which is largely due to the penetration of digital tools into the educational environment. The demand for IT technologies is emphasized, on the one hand, by the requirements of digitalization of the economy, which needs highly qualified information specialists, and on the other hand, by methodological and didactic teaching practices, which are largely based on the use of electronic resources. Attention is drawn to the impact of industry 4.0 on the processes associated with the modernization of the education sector, with the preservation of traditional and optimization of digital learning practices. It shows how a new revolution in the economy leads to the emergence of a digital culture, which is based on digital literacy, without which social and economic progress is impossible. The article considers the demand for a number of virtual tools, such as chatbots, messengers, intelligent digital applications, reveals the need for their rational use in the educational process. Attention is drawn to the increasing use of virtual reality and artificial intelligence, digital educational materials in pedagogical practice. The role of digitalization in the formation of personality-oriented learning, which is the basis of innovative pedagogy, is noted. The advantages of using electronic resources are investigated, the disadvantages are identified, primarily concerning the humanistic and moral and ethical aspects of digital education.

The aim of this paper is to highlight the essence and features of the skill of the host of the event project, as well as to clarify the concept of “image” as a component in creating an individual image of the host in order to succeed in career growth, communication with the audience. Topicality. With the development of the creative industry and the expansion of various forms and types of art projects and shows, there is a growing need for professional presenters who must have brilliant skills of communication with the audience and improvisation, behavior, personal image improvement. Therefore, the skill of the presenter constantly needs to improve and master new opportunities, both personal and professional. It is here that you can see the relevance of this research topic. Research methodology The purpose and objectives of this study determine a comprehensive approach to the choice of research methods. The main ones are: observation, which helped to analyze the moral and ethical aspects of the image of the host of events; comparison of requirements for professional leaders of other categories. The historical method is used to analyze phenomena in the process of their occurrence and in the dynamics of the development of the art of entertaining. A systematic approach to the study made it possible to comprehensively consider the phenomenon of leading events. Results. Several categories of presenters are considered, which differ from each other in style and genre of work, personality of the image and the audience to which the presenter’s attention is directly directed. The work of the entertainer as the main chain in the concert program is analyzed. It is determined that not only personal characteristics are needed for the formation of components, namely: image — external: hairstyle, appearance, clothing, cosmetics, etc., internal: character, attitude to work, attitude to the professional level, etc. It is proved that the conference is divided into five parts, namely: introduction, business news, interludes, the host’s own number and the end of the conference and concert. It was found that a specific feature of the host’s work is the ability to conduct interesting and dynamic competitions-games with the audience. It is noted that high-quality event management depends on good work and skill of the presenter, because the working conditions and performance of tasks, sometimes leads to an integral part of the competence. Novelty. The scientific novelty of the research is the expansion of ideas about the specifics of the work of a presenter in the field of modern performing arts. The analysis of the development of the art of the presenter, its structure, categories and characteristics gives the chance to understand features of a profession of the presenter in a modern society, and also to define prospects of its development. Practical content. Prospects for further research in the field of studying and forecasting trends in the event industry, laying the foundations for further theoretical research in the field of mass forms of dramatic art on the example of modern art practices.

Objective. The objective of the article is the determination of trends and forecasting the impact of globalization trends on the innovative development of national economies. Methods. In the process of the research, the following general scientific methods are applied: comparison, generalization, analysis and synthesis, induction and deduction, concretization, systematization. Results. It is determined that innovation and creativity are becoming the main success factors of national economic systems. And the strategic management of innovations is the most important task of the company's anti-crisis policy. The reasons for the low level of innovative activity are the shortcomings of the regulatory and legal framework, the high cost of attracting credit funds, the lack of a strategic vision of the future development of the company's activities by the managers of the enterprises. The problem is also the low level of budgetary financing of innovative developments, the lack of incentives from the state for enterprises. Investments in new technologies are providing higher returns than the industry average, and the structure of the economy is also changing. Legal, ethical, aesthetic and moral standards are dynamically changing. The level of education and health care is increasing. Also, the spread of innovations connects various socio-economic subjects into a single entity. One of the factors of increasing the competitiveness and efficiency of the economy at all its levels is the introduction of innovations. The innovation policy of a state should provide for the stimulation of innovation at the state and regional levels, involvement in global innovation networks, investment in research and development, improvement of the regulatory and legal environment, determination of priorities for innovation development at the state and regional levels etc. Globalization opens up opportunities to overcome the technological gap and introduce innovations to increase the competitiveness of the national economy. The main trends of the impact of globalization aspects of development on the innovative development of national economies are determined. The asymmetry of the innovative development of national economies in the conditions of globalization is studied. The reasons for the low level of innovation activity of national economies are established. The important tasks of the state innovation policy and the effective mechanisms and promising trends of the development of the innovative economies of the world are determined. The following effective mechanisms and promising trends in the development of the world's innovative economies are defined: digitization and digitalization, the use of digital technologies for optimizing business processes; robotics as a response to global demographic changes, consisting of an aging population and an increase in the burden on the employed part of humanity; renewable energy; convergence of technologies and knowledge; virtualization of the world and artificial intelligence.

PurposeCredit mobility has been acknowledged not only to broaden personal and intellectual horizons but also to have positive effects on the skills development and employability of undergraduate students. Academics, policymakers and organizations representing the labour market have presented a broad number of skills-related explorations proposing different frameworks to help develop students' skills. However, the identification of explicit skills is still a difficult endeavour. This study aims to revise main conceptual skills frameworks applicable in the European higher education area (EHEA), determine the skills relevant in European credit mobility and categorize skills among the examined schemes in order to create a normative model of the skills students should obtain in exchange programmes.Design/methodology/approachThe approach used to identify related literature was a search in three main databases such as Scopus, Web of Science and Google Scholar for scientific and relevant articles after 1990 using the following combination of keywords: “skill frameworks” AND “higher education” OR “skill frameworks” AND “mobility exchange programs”. It produced 391 articles but only 32 deal with skill frameworks in European higher education. After the review of these existing literature (summaries, tables and conclusions), we found out that most articles focused on specific skills (transferable, employable, etc.) in the EHEA, but merely 16 academic publications offered a complete depiction of skills frameworks applicable in credit mobility programs. Most current accounts about skills outlines, specifically the ones related to employability, come from grey literature, namely comprehensive records and reports.FindingsData seem to confirm that there is scarce agreement on a common taxonomy of skills. However, considering the results, which summarize relevant educational, institutional and occupational perspectives, it can be noticed that there is consensus on the classification of only four skills: ICT, literacy and numeracy, which are considered basic, key or core skills in most researched papers together with problem solving, which is generally regarded as a cognitive skill. The general tendency is that policymakers and academia focus on some particular domains: basic/key, core/global foundation/fundamental skills, transferable, transversal and other skills. Studies analysing the workforce skill requirements have projected mainly cognitive and learning skills, whereas mobility programmes concede relevance to employability, management, career and life skills.Research limitations/implicationsMeasuring skills involves limitations as records vary depending on continuous emerging data from institutions, occupations and education. The key frameworks surveyed have provided a representative classification and depiction of the current skills from specific perspectives which are also believed to have their shortcomings. In combination, however, it is believed that the results presented can help provide a theoretical basis for assessing skills in credit mobility and Erasmus programmes within the EHEA. The resulting framework presents a founded basis for skills appraisal which expects to be meaningful for various stakeholders and helps determine how mobility policies can help improve the attainment of skills in the EHEA.Practical implicationsResearch has suggested that education systems will have to adapt to the changing needs of the labour markets' reshaping roles to balance technology and human intellect. The workforce seems to realize that cognitive skills such as problem solving, organization and decision-making are needed in today's society; advanced basic learning skills such as numeracy and literacy are essential. Findings appoint to new areas for exploration in skills development in order to prepare European higher education students for current trends in the Fourth Industrial Revolution and the fusion between digital, physical and biological spheres.Social implicationsData seem to confirm that a sole degree does not guarantee success, but the maturity of certain skills and the commitment to lifelong learning. This can be strengthened by taking part in EHEA credit student mobility that has proved to improve not only basic and linguistic skills but also self-development and respect for several aspects such as diversity and (inter)cultural awareness. Taking into account the perceptive and interpersonal abilities mentioned in reports on future skills, it seems that education will need further support for updated teaching practices and assessment of the skills that are expected to have greater demand, namely STEM. Institutions will need to update and promote the teaching of new skills based on a new collective and moral consciousness as recently indicated in OECD's (2018) Global Competence in order to make future citizens understand and act on issues of universal significance in today's interconnected world.Originality/valueFor several decades, government, education and industry have proposed different outlines for what graduates should know and be able to do. Limited academic studies have been found, however, with updated concrete data on which skills should preferably be developed or whether and how students can further improve these skills as part of EHEA credit student mobility. This study has synthesized works and identified domains which featured the importance of generic core, cognitive and employability skills. The revision of skill frameworks has underscored existing literature and reports on future skills which anticipate that, in order to confront the expanding and prevalent role of technology, graduates will need to focus on developing unique human skills such as effective communication and creative innovation, critical thinking and collective ethical values.

This book is a very welcome addition to the literature on Muslim women’s dress. It is part of a growing trend to treat Muslim women and their sarto- rial choices through sophisticated theories that recognise the agency, even humanity, of Muslim women. We are far from the days when an Ameri- can author would simply read a headscarf as a symbol of oppression, and Muslim women in need of rescue—at least in the academic realm, though certainly not in the political and journalistic realms. Easy to read and en- gaging (but not simplistic) studies like Bucar’s will, hopefully, eventually trickle out of academia and lead to a sea-change in political and popular discourses as well. Bucar, a professor of philosophy and religion, has turned to ethnog- raphy to complement her philosophical explorations of the relationship between dress, aesthetics, and morality. One of the special features of this book, and what I believe distinguishes it and makes its insights possible, is Bucar’s self-reflective nature, and willingness to share that as she writes. The book begins with a preface, which explains how Bucar came to study this topic while in Tehran to study Persian and Islamic women’s groups in 2004. It opens with her very honest discussion of how she was sitting nervously in the airplane, wondering whether or not she would be able to follow the conditions of her visa to observe local laws and wear “proper hi- jab” (vii). A woman sitting in the aisle across from her winks and pulls out her own scarf and overcoat, setting Bucar at ease, who then follows suit. She describes how she spent a few months adjusting to wearing hijab and figur- ing out the various ways women in Tehran adhere to the hijab laws. Flying next to Turkey, and experiencing some unexpected internal reactions to going bareheaded, made her see that “modest dress had a moral effect on me” (ix), altering her sense of public space and the aesthetics of women’s clothing. “I found surprise, pleasure, and delight in pious fashion, as well as an intellectual challenge to the neat boxes I had once put things in: modest dress as imposed on women, fashion as a symptom of patriarchy, and aes- thetics as separate from ethics. This book is an exploration of this delight and challenge” (ix). Following is the introduction, where she lays out her key terms, meth- odology, and research questions. Bucar explains that she prefers the term “pious fashion” to “modest clothing” or “fashion veiling.” This is so because clothing is a cultural practice that is “governed by social forces as well as daily individual choices” (2). “Fashion” allows people to “construct iden- tities, communicate status, and challenge aesthetic preferences.” “Modest” is generally meant to describe clothing that is “decent and demure,” that discourages sexual attention, but she learned that Muslim women’s dress is more than this, as it is connected to “ethical and religious dimensions… such as character formation through bodily action, regulating sexual de- sires between men and women, and creating public space organized around Islamic moral principles” (3). Hence her preference for the phrase “pious fashion.”Next appear country case studies of how Muslim women in different locales take up “pious fashion”. She did fieldwork in three cities—Tehran, Iran (2004 and remotely 2011); Istanbul, Turkey (2004, 2012, 2013); and Yogyakarta, Indonesia (2011)—observing women in a variety of locations, going shopping, and participating in activities related to pious fashion (in- cluding wearing it herself sometimes). She conducted focus groups and interviews with women between ages eighteen and thirty wearing pious fashion. After opening with a brief introduction to the country-specific poli- tics of modest dress, each chapter is divided into two main sections: “style snapshots” and “aesthetic authorities.” The style snapshots are often very detailed descriptions (half a page for a single outfit) of different kinds of dress, including material, stitching, colour, patterns, style cuts, and accesso- ries. These sections can be a challenge for those not that interested in such details of fashion. The book contains twenty color photographs to illus- trate the styles of dress she discusses, but I still found a laptop an essential component to look up images of the stylists she was referring to, or more basic visual aids to know the difference between “chiffon” and “crepe,” or a “manteau” and a “tunic.” Yet it is such intimate details that give life to her book. These details of fashion are not the object of the book, though, for she embeds these discussions in deeper conversations about aesthetics, moral- ity, piety, beauty, and cultural and political aspects of clothing and fashion. The sections on “aesthetic authorities” cover religious authorities, governments, visual images, educators, fashion designers, magazines, and bloggers’ pious fashion discourses in each country. She is able to highlight differences and similarities across countries, as well as the prevalence of different interpretations and debates amongst all these different voices on what does and does not count as “pious fashion.” She includes discussions about what are counted as “bad hijab” or fashion failures, as an important way to understand the delimitations of pious fashion in each country. Chapter Four presents summarizing conclusions. Here she argues that unlike the normal western approach which considers hijab as a “problem” to be solved, it is rather a woman’s decision about what to wear which should be analytically considered: “the duty to dress modestly does not resolve this question: even if certain institutional structures and public norms related to taste, virtue, and femininity set limits and provide guidance, Muslim wom- en have a great deal of choice when they get dressed every day” (171). She explores the intersections between national identity, modernity, femininity, modesty, aesthetic rebellion, women’s agency, materialism, the consumer lifestyle, aesthetic concepts of beauty and its relationship to morality and fashion, and tradition and change. She concludes that the study of pious fashion teaches us that piety…[is] not just about obedience to orthodox interpretations of sacred texts: it also incorporates good taste, personal style, and physical attrac- tiveness. And fashion becomes a key location through which piety can be realized and contested. Piety is not only about being good – it is about appearing to be good as well…[Women who wear pious fashion] are pi- ous because they are using clothing and adornment to cultivate their own characters, to build community, and to make social critiques. (190) The book ends with an epilogue pointing to a sudden interest, since 2016, in “pious fashion” from the mainstream Western ‘secular’ fashion industry. She notes the two different directions this goes politically—ei- ther to celebrate Muslim women’s inclusion in wider society (CoverGirl’s use of first hijabi spokesperson, Nura Afia, 2016, 195) or to criticise Islam’s pollution of secular fashion (designers are encouraging the enslavement of women) (196). One of the main reasons this book works so well is Bucar’s wonderful ability to be empathetic without being an apologist. She does not wear hijab in her life in the United States; the book is not advocating hijab. She does not gloss feminist concerns over patriarchy and pressures to wear hijab, nor the impact of hijab laws that frustrate many women in Tehran. She recognises the complex nature between dress, identity, fashion, and philo- sophical questions like ethics and the nature of being. She normalizes hijiab so that it can be studied, not as some kind of weird, exotic, oppressive, sui generis piece of cloth, but like any other piece of women’s clothing, like mini-skirts, jeans, high heels, or the bra: While modest clothing can indeed be used as a form of social control or as a display of religious orthodoxy, in practice, it is both much less and much more. Much less, because for many Muslim women, it is simply what they wear. Much more, because like all clothing, Muslim women’s clothing is diverse, both historically and geographically, and is connected with much broader cultural systems. (1) Katherine BullockLecturer, Department of Political ScienceUniversity of Toronto at Mississauga

This book is a very welcome addition to the literature on Muslim women’s dress. It is part of a growing trend to treat Muslim women and their sarto- rial choices through sophisticated theories that recognise the agency, even humanity, of Muslim women. We are far from the days when an Ameri- can author would simply read a headscarf as a symbol of oppression, and Muslim women in need of rescue—at least in the academic realm, though certainly not in the political and journalistic realms. Easy to read and en- gaging (but not simplistic) studies like Bucar’s will, hopefully, eventually trickle out of academia and lead to a sea-change in political and popular discourses as well. Bucar, a professor of philosophy and religion, has turned to ethnog- raphy to complement her philosophical explorations of the relationship between dress, aesthetics, and morality. One of the special features of this book, and what I believe distinguishes it and makes its insights possible, is Bucar’s self-reflective nature, and willingness to share that as she writes. The book begins with a preface, which explains how Bucar came to study this topic while in Tehran to study Persian and Islamic women’s groups in 2004. It opens with her very honest discussion of how she was sitting nervously in the airplane, wondering whether or not she would be able to follow the conditions of her visa to observe local laws and wear “proper hi- jab” (vii). A woman sitting in the aisle across from her winks and pulls out her own scarf and overcoat, setting Bucar at ease, who then follows suit. She describes how she spent a few months adjusting to wearing hijab and figur- ing out the various ways women in Tehran adhere to the hijab laws. Flying next to Turkey, and experiencing some unexpected internal reactions to going bareheaded, made her see that “modest dress had a moral effect on me” (ix), altering her sense of public space and the aesthetics of women’s clothing. “I found surprise, pleasure, and delight in pious fashion, as well as an intellectual challenge to the neat boxes I had once put things in: modest dress as imposed on women, fashion as a symptom of patriarchy, and aes- thetics as separate from ethics. This book is an exploration of this delight and challenge” (ix). Following is the introduction, where she lays out her key terms, meth- odology, and research questions. Bucar explains that she prefers the term “pious fashion” to “modest clothing” or “fashion veiling.” This is so because clothing is a cultural practice that is “governed by social forces as well as daily individual choices” (2). “Fashion” allows people to “construct iden- tities, communicate status, and challenge aesthetic preferences.” “Modest” is generally meant to describe clothing that is “decent and demure,” that discourages sexual attention, but she learned that Muslim women’s dress is more than this, as it is connected to “ethical and religious dimensions… such as character formation through bodily action, regulating sexual de- sires between men and women, and creating public space organized around Islamic moral principles” (3). Hence her preference for the phrase “pious fashion.”Next appear country case studies of how Muslim women in different locales take up “pious fashion”. She did fieldwork in three cities—Tehran, Iran (2004 and remotely 2011); Istanbul, Turkey (2004, 2012, 2013); and Yogyakarta, Indonesia (2011)—observing women in a variety of locations, going shopping, and participating in activities related to pious fashion (in- cluding wearing it herself sometimes). She conducted focus groups and interviews with women between ages eighteen and thirty wearing pious fashion. After opening with a brief introduction to the country-specific poli- tics of modest dress, each chapter is divided into two main sections: “style snapshots” and “aesthetic authorities.” The style snapshots are often very detailed descriptions (half a page for a single outfit) of different kinds of dress, including material, stitching, colour, patterns, style cuts, and accesso- ries. These sections can be a challenge for those not that interested in such details of fashion. The book contains twenty color photographs to illus- trate the styles of dress she discusses, but I still found a laptop an essential component to look up images of the stylists she was referring to, or more basic visual aids to know the difference between “chiffon” and “crepe,” or a “manteau” and a “tunic.” Yet it is such intimate details that give life to her book. These details of fashion are not the object of the book, though, for she embeds these discussions in deeper conversations about aesthetics, moral- ity, piety, beauty, and cultural and political aspects of clothing and fashion. The sections on “aesthetic authorities” cover religious authorities, governments, visual images, educators, fashion designers, magazines, and bloggers’ pious fashion discourses in each country. She is able to highlight differences and similarities across countries, as well as the prevalence of different interpretations and debates amongst all these different voices on what does and does not count as “pious fashion.” She includes discussions about what are counted as “bad hijab” or fashion failures, as an important way to understand the delimitations of pious fashion in each country. Chapter Four presents summarizing conclusions. Here she argues that unlike the normal western approach which considers hijab as a “problem” to be solved, it is rather a woman’s decision about what to wear which should be analytically considered: “the duty to dress modestly does not resolve this question: even if certain institutional structures and public norms related to taste, virtue, and femininity set limits and provide guidance, Muslim wom- en have a great deal of choice when they get dressed every day” (171). She explores the intersections between national identity, modernity, femininity, modesty, aesthetic rebellion, women’s agency, materialism, the consumer lifestyle, aesthetic concepts of beauty and its relationship to morality and fashion, and tradition and change. She concludes that the study of pious fashion teaches us that piety…[is] not just about obedience to orthodox interpretations of sacred texts: it also incorporates good taste, personal style, and physical attrac- tiveness. And fashion becomes a key location through which piety can be realized and contested. Piety is not only about being good – it is about appearing to be good as well…[Women who wear pious fashion] are pi- ous because they are using clothing and adornment to cultivate their own characters, to build community, and to make social critiques. (190) The book ends with an epilogue pointing to a sudden interest, since 2016, in “pious fashion” from the mainstream Western ‘secular’ fashion industry. She notes the two different directions this goes politically—ei- ther to celebrate Muslim women’s inclusion in wider society (CoverGirl’s use of first hijabi spokesperson, Nura Afia, 2016, 195) or to criticise Islam’s pollution of secular fashion (designers are encouraging the enslavement of women) (196). One of the main reasons this book works so well is Bucar’s wonderful ability to be empathetic without being an apologist. She does not wear hijab in her life in the United States; the book is not advocating hijab. She does not gloss feminist concerns over patriarchy and pressures to wear hijab, nor the impact of hijab laws that frustrate many women in Tehran. She recognises the complex nature between dress, identity, fashion, and philo- sophical questions like ethics and the nature of being. She normalizes hijiab so that it can be studied, not as some kind of weird, exotic, oppressive, sui generis piece of cloth, but like any other piece of women’s clothing, like mini-skirts, jeans, high heels, or the bra: While modest clothing can indeed be used as a form of social control or as a display of religious orthodoxy, in practice, it is both much less and much more. Much less, because for many Muslim women, it is simply what they wear. Much more, because like all clothing, Muslim women’s clothing is diverse, both historically and geographically, and is connected with much broader cultural systems. (1) Katherine BullockLecturer, Department of Political ScienceUniversity of Toronto at Mississauga

A review article devoted to the book of Andrzej Blikle – Doktryna jakości. Rzecz o skutecznym zarządzaniu. As pointed out by the Author, the book is a case of a work rare on the Polish publishing market, written by an outstanding scientist, who successfully runs a business activity. The combination of practical experience with theoretical knowledge gave a result that may be satisfying both for practitioners as well as theorists, and also those who want to get to know the ins and outs of an effective and efficient business management. The Author of the review believes that it is an important voice for shaping an inclusive socio-economic system, which constitutes a value in itself. Although the book is mainly concerned with business management, its message has a much wider dimension and is concerned with real measures of wealth, money and people’s lives. The book was awarded The SGH Collegium of Business Administration Award “For the best scientific work in the field of business administration in the years 2014-2015”. Andrzej Jacek Blikle Doktryna jakości. Rzecz o skutecznym zarządzaniu (The Doctrine of Quality. On Effective Management) Gliwice, Helion Publishing Company, 2014, p. 546 Introduction One of the distinctive features of the contemporary economy and contemporary world is a kind of obsession of quantity which is related to thoughtless consumerism, unfavourable to the care for the quality of the work and the quality of the produced and consumed goods and services. It is accompanied by culture (or rather non-culture) of singleness. Therefore, the book The Doctrine of Quality by Andrzej Blikle is like a breath of fresh air. It is a different perspective on the economy and the model of operation of enterprises, on the model of work and life of people. A. Blikle proves that it can be done otherwise. He proves it on the basis of careful studies of the source literature – as expected from a professor of mathematics and an economist, but also on the basis of his own experience gained during the scientific and educational work, and most of all through the economic practice. In the world governed by the obsession of quantity, characterised by fragility, shortness of human relationships, including the relationship of the entrepreneur – employee, A. Blikle chooses durability of these relations, creativity, responsibility, quality of work and production, and ethics. The Doctrine of Quality is a rare example of the work on the Polish publishing market, whose author is a prominent scientist, successfully conducting a business activity for more than two decades, which has contributed to the development of the family company – a known confectionery brand “A. Blikle”. The combination of practical experience with theoretical knowledge gave a result that may be satisfying both for practitioners as well as theorists, and also those who want to get to know the ins and outs of an effective and efficient business management, or develop the knowledge on this topic. In an attractive, clear narrative form, the author comprehensively presents the complexities of business management, indicating the sources of success, but also the reasons and the foundations of failures. At the same time, he presents these issues with an interdisciplinary approach, which contributes to thoroughness of the arguments and deeper reflections. Holism, typical to this book, is also expressed in the focus of A. Blikle not only on the economic, but also on social and ecological issues. Here, the author points to the possibility and need of reconciliation of the economic interests with social interests, and the care for the public good. Analyses of this subject are presented using the achievements of many areas of studies, in addition to economic sciences, including mathematics, sociology, psychology, medicine, and others. This gives a comprehensive picture of the complexity of business management – taking into account its close and distant environment. There are no longueurs in the book, although extensive (over 500 pages), or lengthy, or even unnecessary reasoning overwhelming the reader, as the text is illustrated with a number of examples from practice, and coloured with anecdotes. At the same time, the author does not avoid using expressions popular in the world of (not only) business. He proves that a motivational system which is not based on the approach of “carrot and stick” and without a devastating competition of a “rat race” is possible. The author supports his arguments with references not only to the interdisciplinary scientific achievements, but also to the economic historical experiences and to a variety of older and newer business models. There is a clear fascination with the reserves of creativity and productivity in the humanization of work. In fact, the author strongly exposes the potential of productivity and creativity in creating the conditions and atmosphere of work fostering elimination of fear of the future. He shows that such fear destroys creativity. It is not a coincidence that A. Blikle refers to the Fordist principles, including the warning that manufacturing and business do not consist of cheap buying and expensive selling. He reminds that Henry Ford, a legendary creator of the development of the automotive industry in the United States, put serving the public before the profit. The Doctrine of Quality is at the same time a book – proof that one of the most dangerous misconceptions or errors in the contemporary understanding of economics is finding that it is a science of making money, chremastics. Edmund Phelps and others warned against this in the year of the outbreak of the financial crisis in the USA in 2008, reminding that economics is not a science of making money but a science of relations between the economy and social life [Phelps, 2008]. Economics is a science of people in the process of management. Therefore, by definition, it applies to social values and ethos. Ethos is a general set of values, standards and models of proceedings adopted by a particular group of people. In this sense, ethos and economics as a science of people in the process of management are inseparable. Detaching economics from morality is in contradiction to the classical Smithian concept of economics, as Adam Smith combined the idea of the free market with morality. He treated his first work, The Theory of Moral Sentiments, as an inseparable basis for deliberations on the nature and causes of the wealth of nations, which was the subject of the subsequent work of this thinker [Smith, 1989; Smith, 2012]. Identifying economics with chremastics would then mean that all actions are acceptable and desired, if their outcome is earnings, profit, money. The book of A. Blikle denies it. It contains a number of case studies, which also stimulate broader reflections. Therefore, and also due to the features indicated above, it can be a very useful teaching aid in teaching entrepreneurship and management. The appearance of a book promoting the doctrine of quality and exposing the meaning of ethos of work is especially important because today the phenomenon of product adulteration becomes increasingly widespread, which is ironically referred to in literature as the “gold-plating” of products [Sennett, 2010, pp. 115-118], and the trend as “antifeatures”, that is intentionally limiting the efficiency and durability of products of daily use to create demand for new products. A model example of antifeature is a sim-lock installed in some telephones which makes it impossible to use SIM cards of foreign operators [Rohwetter, 2011, p. 48; Miszewski, 2013]. These types of negative phenomena are also promoted by the development of systemic solutions aiming at the diffusion of responsibility [Sennett, 2010]. This issue is presented among others by Nassim N.N. Taleb, in the book with a meaningful title Antifragile: How to Live in a World We Don’t Understand? The author proves that the economy and society lose their natural durability as a result of the introduction of numerous tools and methods of insurance against risks, but mostly by shifting the burden of risks on other entities [Taleb, 2012]. N.N. Taleb illustrates his arguments with numerous convincing examples and references to history, recalling, inter alia, that in ancient times there was no building control, but the constructors, e.g. of bridges had to sleep under them for some time after their construction, and the ancient aqueducts are still working well until today. So, he shows that a contemporary world, focused on quantitative effects, does not create a sound base for ethical behaviours and the care for the quality of work and manufacturing. Andrzej Blikle points to the need and possibility of opposing this, and opposing to what the Noble Price Winner for Economics, Joseph Stiglitz described as avarice triumphs over prudence [Stiglitz, 2015, p. 277]. The phrase emphasised in the book “Live and work with a purpose” is the opposition to the dangerous phenomena listed above, such as for example antifeatures. convincing that although the business activity is essentially focused on profits, making money, limited to this, it would be led to the syndrome of King Midas, who wanted to turn everything he touched into gold, but he soon realised that he was at risk of dying of starvation, as even the food turned into gold. What distinguishes this book is that almost every part of it forces in-depth reflections on the social and economic relations and brings to mind the works of other authors, but at the same time, creates a new context for them. So, A. Blikle clearly proves that both the economy and businesses need social rooting. This corresponds to the theses of the Hungarian intellectual Karl Polanyi, who in his renowned work The Great Transformation, already in 1944 argued that the economy is not rooted in the social relations [Polanyi, 2010, p. 70]. He pointed to the risk resulting from commodification of everything, and warned that allowing the market mechanism and competition to control the human life and environment would result in disintegration of society. Although K. Polanyi’s warnings were concerned with the industrial civilization, they are still valid, even now – when the digital revolution brings fundamental changes, among others, on the labour market – they strengthen it. The dynamics of these changes is so high that it seems that the thesis of Jeremy Rifkin on the end of work [Rifkin, 2003] becomes more plausible. It is also confirmed by recent analyses included in the book of this author, concerning the society of zero marginal cost and sharing economy [Rifkin, 2016], and the analyses concerning uberisation [Uberworld, 2016]. The book of Andrzej Blikle also evokes one of the basic asymmetries of the contemporary world, which is the inadequacy of the dynamics and sizes of the supply of products and services to the dynamics and sizes of the demand for them. Insufficient demand collides with the rapidly increasing, as a result of technological changes, possibilities of growth of production and services. This leads to overproduction and related therewith large negative implications, with features of wasteful economy of excess [Kornai, 2014]. It is accompanied by phenomena with features of some kind of market bulimia, sick consumerism, detrimental both to people and the environment [Rist, 2015]. One of the more compromising signs of the economy of excess and wasting of resources is wasting of food by rich countries, when simultaneously, there are areas of hunger in some parts of the world [Stuart, 2009]. At the same time, the economy of excess does not translate to the comfort of the buyers of goods – as in theory attributed to the consumer market. It is indicated in the publication of Janos Kornai concerning a comparative analysis of the features of socio-economic systems. While exposing his deep critical evaluation of socialist non-market systems, as economies of constant deficiency, he does not spare critical opinions on the capitalist economy of excess, with its quest for the growth of the gross domestic product (GDP) and profits. As an example of the economy of excess, he indicates the pharmaceutical industry, with strong monopolistic competition, dynamic innovativeness, wide selection for the buyers, flood of advertisements, manipulation of customers, and often bribing the doctors prescribing products [Kornai 2014, p. 202]. This type of abnormalities is not alien to other industries. Although J. Konrai appreciates that in the economy of excess, including the excess of production capacities, the excess is “grease” calming down and soothing clashes that occur in the mechanisms of adaptation, he also sees that those who claim that in the economy of excess (or more generally in the market economy), sovereignty of consumers dominates, exaggerate [Kornai, 2014, pp. 171-172], as the manufacturers, creating the supply, manipulate the consumers. Thus, there is an excess of supply – both of values as well as junk [Kornai, 2014, p. 176]. Analysing the economy of excess, J. Kornai brings this issue to the question of domination and subordination. It corresponds with the opinion of Jerzy Wilkin, according to whom, the free market can also enslave, so take away individual freedom; on the other hand, the lack of the free market can lead to enslavement as well. Economists willingly talk about the free market, and less about the free man [Wilkin, 2014, p. 4]. The economy of excess is one of the consequences of making a fetish of the economic growth and its measure, which is the gross domestic product (GDP) and treating it as the basis of social and economic activity. In such a system, the pressure of growth is created, so you must grow to avoid death! The system is thus comparable to a cyclist, who has to move forwards to keep his balance [Rist, 2015, p. 181]. It corresponds with the known, unflattering to economists, saying of Kenneth E. Boulding [1956], criticising the focus of economics on the economic growth, while ignoring social implications and consequences to the environment: Anyone who believes in indefinite growth in anything physical, on a physically finite planet, is either mad or an economist. [from: Rist, 2015, p. 268]. GDP is a very much needed or even indispensable measure for evaluation of the material level of the economies of individual countries and for comparing their economic health. However, it is insufficient for evaluation of the real level of welfare and quality of life. It requires supplementation with other measures, as it takes into account only the values created by the market purchase and sale transactions. It reflects only the market results of the activity of enterprises and households. Additionally, the GDP account threats the socially desirable and not desirable activities equally. Thus, the market activity related to social pathologies (e.g. functioning of prisons, prostitution, and drug dealing) also increase the GDP. It was accurately expressed already in 1968 by Robert Kennedy, who concluded the discussion on this issue saying that: the gross national product does not allow for the health of our children, the quality of their education or the joy of their play. It does not include the beauty of our poetry or the strength of our marriages, the intelligence of our public debate or the integrity of our public officials. It measures neither our wit nor our courage, neither our wisdom nor our learning, neither our compassion nor our devotion to our country, it measures everything in short, except that which makes life worthwhile [The Guardian, 2012]. While Grzegorz W. Kołodko even states that it should be surprising how it is possible that despite a number of alternative measures of social and economic progress, we are still in the corset of narrow measure of the gross product, which completely omits many significant aspects of the social process of reproduction [Kołodko, 2013, p. 44]. In this context he points to the necessity of triple sustainable growth – economic, social, and ecological [Kołodko, 2013, p. 377]. Transition from the industrial civilisation model to the new model of economy, to the age of information, causes a kind of cultural regression, a phenomenon of cultural anchoring in the old system. This type of lock-in effect - described in the source literature, that is the effect of locking in the existing frames and systemic solutions, is a barrier to development. The practice more and more often and clearer demonstrates that in the conditions of the new economy, the tools and traditional solutions turn out to be not only ineffective, but they even increase the risk of wrong social and economic decisions, made at different institutional levels. All this proves that new development models must be searched for and implemented, to allow counteraction to dysfunctions of the contemporary economy and wasting the development potential, resulting from a variety of maladjustments generated by the crisis of civilisation. Polish authors who devote much of their work to these issues include G.W. Kołodko, Jerzy Kleer, or Maciej Bałtowski. Studies confirm that there is a need for a new pragmatism, new, proinclusive model of shaping the social and economic reality, a model which is more socially rooted, aiming at reconciling social, economic and ecological objectives, with simultaneous optimisation of the use of the social and economic potential [Kołodko, 2013; Bałtowski, 2016; Kleer, 2015]. There is more and more evidence that the barriers to economic development growing in the global economy are closely related with the rooting of the economy in social relations. The book of A. Blikle becomes a part of this trend in a new and original manner. Although the author concentrates on the analyses of social relations mainly at the level of an enterprise, at the same time, he comments them at a macroeconomic, sociological and ethical level, and interdisciplinary contexts constitute an original value of the book. Conclusion I treat the book of Andrzej Blike as an important voice in favour of shaping an inclusive social and economic system, in favour of shaping inclusive enterprises, that is oriented on an optimal absorption of knowledge, innovation and effective reconciliation of the interests of entrepreneurs with the interests of employees and the interests of society. Inclusiveness is indeed a value in itself. It is understood as a mechanism/system limiting wasting of material resources and human capital, and counteracting environmental degradation. An inclusive social and economic system is a system oriented on optimisation of the production resources and reducing the span between the actual and potential level of economic growth and social development [Reforma, 2015]. And this is the system addressed by Andrzej Blikle in his book. At least this is how I see it. Although the book is mainly concerned with business management, its message has a much wider dimension and is concerned with real measures of wealth, money and people’s lives. null

Background Nurses often face ethical issues in their daily work that can have an impact on their level of job embeddedness. And positive job embeddedness is essential to reduce burnout among nurses and improve professional retention in the medical industry. However, few studies have focused on the relationship between moral distress, moral resilience, and job embeddedness. Objectives To investigate the relationship between moral distress, moral resilience, and job embeddedness, and explore the mediating role of moral resilience between moral distress and job embeddedness among nurses. Design A quantitative, cross-sectional study. Methods Nurses from a number of tertiary general hospitals in central China were surveyed and assessed using the Moral Distress Scale, the Nurse Moral Resilience Scale, and the nurse job embeddedness Scale from February to March 2023. The study was conducted in line with the 1964 Declaration of Helsinki. Ethical consideration All study procedures were approved by the Ethics Committee of Hunan Normal University (No. 2023-313). Findings Moral distress was positively correlated with moral resilience ( β = 0.525, p < 0.01) and negatively correlated job embeddedness ( β = −0.470, p < 0.01). Moral resilience partially mediated the relationship between moral distress with job embeddedness ( β = −0.087, p < 0.01). Discussion The findings reveal a relationship between moral distress, job embeddedness, and moral resilience among nurses. Conclusion Moral distress and moral resilience are important correlates of job embeddedness in nurses. Interventions to reduce moral distress and increase moral resilience may have potential benefits for improving nurses’ job embeddedness. It is recommended that clinical nursing administrators create a favorable ethical atmosphere, educate nurses about ethics, and increase nurses' moral resilience.

Purpose Although there have been several studies on corporate justice and employee ethical behavior, little is known about the conditions in which this link develops. The purpose of this study is to investigate the direct effect of organizational justice and moral attentiveness toward employee ethical behavior. Importantly, this study also considers the moderating role of moral attentiveness on the links between organizational justice and employee ethical behavior. Design/methodology/approach The data was collected from 350 employees who were assessed directly to supervisors in 12 manufacturing companies placed in Malaysia, operated full-time, and had regular interaction with their direct supervisors. In particular, using two-wave survey data obtained from 270 employees working in the manufacturing industry in Malaysia. Findings Results showed that organizational justice and moral attentiveness positively impact the employee ethical behavior as predicted. New to the literature, findings disclose that moral attentiveness strengthens this relationship. Importantly, the positive impact of organizational justice is sharply positive under high than low moral attentive employees and ceases to be significant among low morally attentive personnel. Research limitations/implications This research focused on the notion of ethics and how important it is for society. The principles, norms and ideals that guide an individual’s behavior are referred to as ethics. Because the authors need to be treated with dignity as human beings, ethical behavior is essential in society. Practical implications The findings of this study send a clear signal to managers that “failing to ensure that their employees perceive organizational justice” may undermine every effort made by them to improve their organizations’ ethical quality. Importantly, the findings emphasize the role of moral attentiveness in improving the ethical behavior of employees both directly and by strengthening the effectiveness of organizational justice to impact such a behavior positively. So, given the advantages of moral attentiveness in terms of improving employee ethical conduct, businesses should make every effort to hire and choose people who meet this requirement because it is not easy to spot this personality trait. Human resource managers may assess candidates’ moral attentiveness using a range of methods such as group debate, an in-basket exercise, organized interviews and business games that concentrate on specific ethical concerns. Social implications This research focused on the notion of ethics and how important it is for society. The principles, norms and ideals that guide an individual’s behavior are referred to as ethics. Because the authors need to be treated with dignity as human beings, ethical behavior is essential in society. Originality/value The results of this study demonstrate how the eye is put to attain organizational moral excellence; the outcomes have shown that acutely attentive employees to the moral cues offered by the organization is vital.

AbstractThe aim of this paper is to take normative aspects of animal welfare in corporate practice from a blind spot into the spotlight, and thus connect the fields of business ethics and animal ethics. Using insights from business ethics and animal ethics, it argues that companies have a strong responsibility towards animals. Its rationale is that animals have a moral status, that moral actors have the moral obligation to take the interests of animals into account and thus, that as moral actors, companies should take the interests of animals into account, more specifically their current and future welfare. Based on this corporate responsibility, categories of corporate impact on animals in terms of welfare and longevity are offered, including normative implications for each of them. The article concludes with managerial implications for several business sectors, including the most animal-consuming and animal-welfare-threatening industry: the food sector. Welfare issues are discussed, including the issue of killing for food production.

This paper outlines the ethical and organisational risks for community and other public good organisations of accepting funding from gambling industry sources. Aspects of this moral jeopardy include the ethics of benefiting from the suffering of others as well as impacts on an organisation's reputation, governance, and internal relationships. After 50 years of unethical practice by tobacco manufacturers, community agencies involved with tobacco control are now actively challenging organisations that continue to pursue these links. This readiness to question has not yet been extended to gambling, but with efforts at improving ethical awareness, people in key agencies can be assisted in challenging these relationships. The different arrangements for dispersing charitable funds from gambling are examined and we conclude that none of them are free from moral jeopardy. The paper finishes with recommendations on ways organisations might participate in promoting low moral jeopardy environments.

Abstract Food scientists, as food industry professionals employed by the diversity of food businesses that collectively define food systems, possess moral agency. They have the potential to act for the moral good or the moral evil and should always advocate for the moral good. Codes of professional conduct for the profession of food scientist published by professional bodies representing food scientists and food technologists (henceforth referred to exclusively as food scientists) express standards of behaviour and aspects of ethical conduct required of those who follow such careers. By their advisory nature, the codes are understandably restricted in scope. Moral issues may originate within food businesses or arise externally due to other factors (e.g. government policy making). Codes of professional conduct cannot be expected to encompass concepts in moral philosophy or explain methods of assessing and dealing with moral issues. The purpose of this case study is to invite students to explore concepts in moral philosophy and discuss ways in which they relate to the moral obligations of food scientists. It outlines methods in applied ethics of value to analysing and resolving moral issues encountered within food systems and the food industry. Information © The Author 2023

Introduction Financial incentive schemes have been commonly used by the hearing aid industry as a way of encouraging device sales. These schemes can lead to a conflict of interest as the hearing device dispenser is torn between personal reward over the best interests of their client. This conflict of interest has the potential for the dispenser to develop “moral distress”, a negative state of mind when an individual’s ethical values contrast with those of the employing organization. The purpose of this study was to investigate if there was a relationship between financial incentives and moral distress in Australian audiologists and audiometrists. Methods An online survey was distributed to all members of Audiology Australia and the Australian College of Audiology via email. Participants rated their perceived moral distress from 0 to 10 on the Moral Distress Thermometer and answered four questions about financial incentives in their respective workplace. Results A total of 65 participants, 42 females and 23 males, completed the online survey. A quarter of participants rated their moral distress corresponding to levels of uncomfortable or above. A statistically significant association was found between financial incentives, sales target setting, and higher perceived moral distress in participants. Conclusions For our sample, the implementation of financial incentives created ethical challenges for practicing audiologists and audiometrists. Modifications to employee rewards programs as well as a regulation of device sales are recommended.

Background Encounters of moral distress have long-term consequences on healthcare workers’ physical and mental health, leading to job dissatisfaction, reduced patient care, and high levels of burnout, exhaustion, and intentions to quit. Yet, research on approaches to ameliorate moral distress across the health workforce is limited. Research Objective The aim of our study was to qualitatively explore multi-professional perspectives of healthcare social workers, chaplains, and patient liaisons on ways to reduce moral distress and heighten well-being at a southern U.S. academic medical center. Participants & Research Context Purposive sampling and chain-referral methods assisted with recruitment through hospital listservs, staff meetings, and newsletters. Interested participants contacted the principal investigator and all interviews were conducted in-person. Consent was attained prior to interviews. All interviews were recorded and transcribed verbatim. Research Design Directed content analysis was used to deductively organize codes and to develop themes in conjunction with the National Academy of Medicine’s National Plan for Health Workforce Well-Being. Rigor was attained through peer-debriefing, data triangulation methods, and frequent research team meetings. Ethical Considerations Ethics approval was obtained from the university and medical center institutional review boards. Findings Themes demonstrate that rather than offering interventions in the aftermath of moral distress, multilevel daily practices ought to be considered that pre-emptively identify and reduce morally distressing encounters through (1) the care team, (2) management and leadership, and (3) the health care industry. Strategies include interdisciplinary decision-making, trusting managerial relationships, and organizational policies and practices that explicitly invest in mental health promotion and diverse leadership opportunities. Conclusion Moral distress interventions ought to target short-term stress reactions while also addressing the long-term impacts of moral residue. Health systems must financially commit to an ethical workplace culture that explicitly values mental health and well-being.

Character is a mental or moral strength, that is the driving force, and differentiates it from other individuals. Character needs to be planted in the company to create human resources with character and ready to adapt well in order to development the company. Local wisdom can be used as an alternative in building the character of human resources (HR), because local wisdom is the noble values possessed by each region which are upheld by the values and meanings contained therein. Building character based on local wisdom will have a meaning when it is based on universal values ??that are rooted in the culture. One of the local wisdoms in Bali is the concept of Tri Kaya Parisudha. Tri Kaya Parisudha are three ethical teaching concepts that are controlled and harmonized, namely thoughts (manacika), words (wacika), and actions (kayika). Human character in the era of globalization should be assessed from the aspect of attitude or character, without prejudice to the numerical or numerical aspects of the assessment, seen as relevant as an indicator in building the character of human resources.

Purpose The purpose of this paper is to determine if the failure of the Securities and Exchange Commission (SEC) to persecute Madoff is, in fact, an ethical failure. The authors turn to the extension of Aristotelian theory of moral values, virtue epistemology, to identify specific failures. The authors generalize this study’s conclusions to an overall responsibility of regulatory agencies to exercise epistemic virtues in their decision-making process. The authors explore how behavioral biases confound the execution of epistemic duty, and how awareness of behavioral biases can alleviate epistemic failures. The authors conclude this study with recommendations to prevent future frauds of Madoff proportions. Design/methodology/approach The authors rely on recent advances in virtue epistemology and behavioral finance. The authors combine these two theoretical approaches to better understand the duty of competence inherent in being a finance professional, and even more so in being a regulator entrusted with overseeing financial industry, and psychological biases that may prevent finance professionals and regulators from performing this duty. Findings The paper concludes that the SEC employees failed to exercise epistemic virtues in their handling of the complaints implicating Madoff’s firm of fraud. This failure reveals a consistent pattern of behavioral biases in decision-making. The authors posit that knowledge of ethical theory, specifically virtue epistemology, as well as awareness of behavioral biases, which inhibit epistemically virtuous cognitive process, can improve the functioning of both finance industry and its overseers. The authors suggest that future finance professionals and regulators need to acquire this knowledge while pursuing their undergraduate education: it is the duty of business schools to facilitate this progress. Originality/value This paper combines the theory of virtue epistemology with the current knowledge of behavioral biases, which distort rational decision-making, to explain the failures of regulators to analyze fraud reports. The authors extend this finding to recommend the inclusion of the theory of virtue epistemology in business schools’ ethics curriculum.

AbstractSocial categorizations regarding gender or age have proven to be relevant in human-robot interaction. Their stereotypical application in the development and implementation of robotics in eldercare is even discussed as a strategy to enhance the acceptance, well-being, and quality of life of older people. This raises serious ethical concerns, e.g., regarding autonomy of and discrimination against users. In this paper, we examine how relevant professional stakeholders perceive and evaluate the use of social categorizations and stereotypes regarding gender and age in robotics for eldercare. Based on 16 semi-structured interviews with representatives from technology development, industry, and nursing science as well as practice, we explore the subjects’ awareness, evaluations, and lines of argument regarding the corresponding moral challenges. Six different approaches of dealing with categorizations and stereotypes regarding gender and age in care robotics for older people are identified: negation, functionalistic relativization, explanation, neutralization, stereotyping, and queering. We discuss the ethical implications of these approaches with regard to professional responsibility and draw conclusions for responsible age tech in pluralistic societies.

Objectives: The Vaporfly tech by Nike (VFT) for road running shoes has supposed a disruption in distance running shoes. Academic research suggests that VFT improves performance, at least, in elite and sub-elite athletes. This paper assesses empirically factors influencing the acceptance of disruptive competition technologies, focusing on the perceptions about the VFT shoes by amateur athletes. Material and methods: We analyse a survey over 252 Spanish amateur athletes. Our research uses Unified Theory of Acceptance and Use of Technology (UTAUT), including ethical awareness of athlete that is measured by means of their judgement on moral equity (ME), and athlete income. Results: The proposed model explains almost half of the intention to use (IU) disruptive technologies by athletes in all regressions. Significant influential factors on IU are Easiness to Use (EU), Performance Expectancy (PE), perception on ME and Income level of the athlete. Surprisingly, Social Influence (SI) has a weak influence on the IU. Structural equation model fitted by means of partial least squares leads to similar results than Poisson regression. Discussion: This paper applies a theoretical framework that combines findings in consumer behaviour (UTAUT model) and moral equity dimension of a multiple ethical scale to explain intention to use VFT. Of course, proposed methodology can be used to evaluate a disruptive tech within the context of any other sport. Conclusions: These findings have important implications in the sport industry. As we expected and also has shown by reviewed literature linked to sport tech, conventional UTAUT has been revealed useful theoretical framework to explain the acceptance of disruptive sport competitive techs. But, in addition, ethical aspects also should be considered in their development.

Abstract Background Human embryonic stem cells (hESC) as a source for the development of advanced therapy medicinal products are considered for treatment of Parkinson’s disease (PD). Research has shown promising results and opened an avenue of great importance for patients who currently lack a disease modifying therapy. The use of hESC has given rise to moral concerns and been the focus of often heated debates on the moral status of human embryos. Approval for marketing is still pending. Objective To Investigate the perspectives and concerns of patients with PD, patients being the directly concerned stakeholders in the ethical discussion. Methods Qualitative semi-structured interviews related to this new therapy in seventeen patients from two Swedish cities. Results The participants expressed various interests related to the use of human embryos for development of medicinal therapies; however, overall, they were positive towards the use of hESC for treatment of PD. It was deemed important that the donating woman or couple made the choice to donate embryos voluntarily. Furthermore, there were concerns that the industry does not always prioritise the patient over profit; thus, transparency was seen as important.

Abstract Background The growing application of artificial intelligence (AI) in healthcare has brought technological breakthroughs to traditional diagnosis and treatment, but it is accompanied by many risks and challenges. These adverse effects are also seen as ethical issues and affect trustworthiness in medical AI and need to be managed through identification, prognosis and monitoring. Methods We adopted a multidisciplinary approach and summarized five subjects that influence the trustworthiness of medical AI: data quality, algorithmic bias, opacity, safety and security, and responsibility attribution, and discussed these factors from the perspectives of technology, law, and healthcare stakeholders and institutions. The ethical framework of ethical values-ethical principles-ethical norms is used to propose corresponding ethical governance countermeasures for trustworthy medical AI from the ethical, legal, and regulatory aspects. Results Medical data are primarily unstructured, lacking uniform and standardized annotation, and data quality will directly affect the quality of medical AI algorithm models. Algorithmic bias can affect AI clinical predictions and exacerbate health disparities. The opacity of algorithms affects patients’ and doctors’ trust in medical AI, and algorithmic errors or security vulnerabilities can pose significant risks and harm to patients. The involvement of medical AI in clinical practices may threaten doctors ‘and patients’ autonomy and dignity. When accidents occur with medical AI, the responsibility attribution is not clear. All these factors affect people’s trust in medical AI. Conclusions In order to make medical AI trustworthy, at the ethical level, the ethical value orientation of promoting human health should first and foremost be considered as the top-level design. At the legal level, current medical AI does not have moral status and humans remain the duty bearers. At the regulatory level, strengthening data quality management, improving algorithm transparency and traceability to reduce algorithm bias, and regulating and reviewing the whole process of the AI industry to control risks are proposed. It is also necessary to encourage multiple parties to discuss and assess AI risks and social impacts, and to strengthen international cooperation and communication.

AbstractSpecial purpose acquisition companies (SPACs) are one of the most celebrated investment vehicles in recent years. Relative to traditional IPOs, SPACs are much more cash-strapped and speculative. Resultantly, the scope for SPACs remains sparse for certain segments of the financial system notwithstanding the SPAC euphoria surrounding the financial markets: one notable exception is Islamic banking and finance. The Islamic banking business model is based upon the ethical ontologies and epistemologies – informed by the divine sources of Quran and Sunnah: the Shariah – operating with the mandate to promote socio-economic justice through a fair redistribution of wealth while embargoing speculative trading or investments and adopting a risk-sharing model between economic agents. Unsurprisingly, – owing to the speculative nature of SPACs – the Islamic finance industry remains reluctant to participate in the SPAC-mania despite the frenzy engulfing global securities markets. This work addresses the misaligned incentives inherent in a conventional SPAC structure and proposes alternative SPAC structure terms i.e., the iSPAC, which potentially mitigates the noted misaligned incentives and offers less dilutive SPAC terms to shareholders. Specifically, iSPAC structure terms address the issues of speculation (gharar), information asymmetry, and transparency in the pre-IPO phase, which may lead to adverse selection and moral hazard. Equally, the proposed structure reconciles post-IPO operational and investment-related risks such as the treatment of proceeds, interest rate (riba), opportunity costs, and management costs in consort with unethical behavior i.e. cashing-out opportunities that may lead to uneven redistribution of wealth thereby, widening the socio-economic voids in the society.

Abstract Background In 1926, Fritz Jahr described bio-ethics (German: bio-ethik) as “the assumption of moral obligations not only towards humans, but towards all forms of life.” Jahr summarized his philosophy by declaring, “Respect every living being on principle as an end in itself and treat it, if possible, as such!.” Bioethics was thus originally an ethical system concerned with the “problems of interference with other living beings… and generally everything related to the balance of the ecosystem” according to the 1978 Encyclopedia of Bioethics. This definition was predicated on the work of Fritz Jahr, Menico Torchio, and Van Rensselaer Potter. Methods In order to proceed with depthful analysis of the origin and major bioethical flare up, we will use critical analysis of existing literature, followed by a study trip to relevant bioethical localities (collecting photo and other documentations regarding Menico Torchio). Results While Jahr and Potter are typically given intellectual credit for developing the field of bioethics, the eco-ethical contributions of Menico Torchio have been forgotten.This article will first trace the origins of “bioethics” – now commonly bifurcated into “biomedical ethics” and “environmental bioethics.” The former was developed by Tom Beauchamp from the Philosophy Department and James Childress of the Religious Studies department at Georgetown University and is based on principlism, with a narrow focus on medical settings. The latter addresses the environmental impact of the medical industry and climate change health hazards. Second, we will present a panorama of Torchio’s significant intellectual contribution to bioethics. Menico Torchio’s concept of bioethics synthesized work of both Jahr and Potter, advocating “the need to expand our ethical obligations and embrace the most developed groups of animals, not only physically but also psychologically.” Third, we will reflect on the lasting legacy of “bioethics” on biomedical and environmental bioethics today. Thematic elements such as interconnectedness of planetary health and human health, dedication to living in harmony with nature, and emphasis on systems and symbiosis remain unchanged from the legacy of Tochio onward. Conclusion Our conclusion will underscore the necessity of understanding the connections between planetary, environmental, and human health.

Purpose The importance of networks has been established in the development of commerce and capitalism, with key concepts reflecting both the dynamic and permeable characteristics of networks. Such attributes are exemplified by religious networks, which have been typically dismissed in terms of economic contribution as being both risk-averse and bounded by ethical barriers imposed by theology. This paper aims to examine the Religious Society of Friends (Quakers) in the long 18th century to evidence the multi-plexity and density of connections and suggest that adherence to the Quaker discipline acted as a trust-based attribute and substituted for repeated iteration. Design/methodology/approach The archival investigation centres upon an analysis of “The Catalogue of Quaker Writing” and a close re-reading of the seminal text “Quakers in Science and Industry”, an authoritative account of Quaker firms and families in industry and commerce. By identifying multiple possible social network connections in Raistrick’s work, this paper reviewed and analysed The Catalogue of Quaker Writing to examine the presence or absence of these connections in the Quaker network in the long 18th century. Findings This paper shows how the Quaker network was an unusually dense network that benefited co-religionists by enabling commerce through its unique topography. In a period characterized by the absence of formal institutional mechanisms to regulate behaviour, Quaker discipline acted as a quasi-regulatory mechanism to regulate membership of the network and to govern member moral behaviour. Originality/value The Quakers offer an opportunity to examine an early modern network to gain important insights into key aspects of network topography. By using social network analysis, this paper shows how Quakers performed a multiplicity of roles, which encouraged multiple modes of contact between members of the society in a dense network of contexts, which, in turn, provided high levels of connectedness between individuals. This unique range of roles, shared among a relatively small group of individuals, ensured that the degrees of separation between roles were very few; similarly, the plethora of connections resulted in a density, which not only allowed for multiple ways to engage with other individuals but also ensured no individual would become a bottle-neck or indeed a gateway that would prevent access. This unique topography was also highly unusual in that it was permeable to any aspirant member upon acceptance of the discipline – neither poverty nor lack of social status was barriers to membership. This unusual network offered atypical commercial advantages for its members.

PurposeThe primary purpose of this study was to determine the relationship between a positive style of leadership, specifically authentic leadership, and organizational justice perceptions of employees' in the hotel industry. The following research questions guided the study: What relationship existed between hotel employees' perception toward authentic leadership and organizational justice? What relationship existed between hotel employees' perception toward authentic leadership and distributive justice, procedural justice, interactional justice and informational justice dimensions? What relationship existed among hotel employees' perception toward organizational justice, authentic leadership and their demographic background?.Design/methodology/approachThe study approached the research questions from a quantitative, non-experimental research perspective utilizing a cross-sectional survey and descriptive correlational design, which describes the relationship or association between two or more variables in the study which are authentic leadership and organizational justice.FindingsThe results indicate that authentic leadership has a strong relationship with hotel employees' organizational justice perceptions, and authentic leadership predicted the employees' perceptions of organizational justice. Authentic leadership is a relative new leadership approach rooted in positive psychology emphasizing on the ethical and moral aspects of leadership, and the results of the study found that when employees perceive their leaders to follow the authentic leadership paradigm, they also perceive high levels of organizational justice. Authentic leadership has stronger relationships with informational and interpersonal dimensions of justice which implies that authentic leaders are strategic in their interactions with their employees. The results also imply that when employees perceive justice in terms of procedures and outcomes, they believe that organizations determine those more than their supervisors.Research limitations/implicationsThe differences in the strengths of relationship between authentic leadership and structural forms of justice (distributive and procedural), and authentic leadership and interactional forms of justice (informational and interpersonal), have implications for both justice and leadership theories. The results suggest that authentic leader behaviors create a fair climate – an interpersonally and informationally fair climate which promotes all forms of justice perceptions in individual followers. However, it needs to be further researched whether leaders with high interpersonal skills and information-sharing abilities showing consideration and respect to employees may result in higher levels of organizational justice perceptions. Thus, further research is needed to determine the relationship of authentic leadership and each of the organizational justice (distributive, procedural, informational and interpersonal) dimensions, which may provide more insights as to whether leader behavior contains element of justice itself.Practical implicationsThe findings showcase the need for organizations in the hotel and hospitality industry to establish programs that focus on leadership practices which improve employees' perceptions of organizational justice and, in turn, lead to positive organizational outcomes including reducing the considerable costs of employee turnover. It is also important that employees are aware of the policies and procedures and have a perception that they can connect and communicate to their supervisors and managers.Social implicationsThis study falls into the larger conversation of social justice and how an organization's leadership can be a strong associate for social justice movements by supporting equity within the organization.Originality/valueThe study integrates leadership and justice theories in a hotel context. The results of this study may motivate hospitality/ hotel leaders to include authentic leadership development as an actionable strategy to bolster fairness and mitigate some of the negative features of the industry.

Introduction The term monster might have its roots in the Latin word monere (to warn), but it has since evolved to have various symbolic meanings, from a terrifying mythical creature to a person of extreme cruelty. No matter the flexibility in use, the term is mostly meant to be derogatory (Asma). As Gilmore puts it, monsters “embody all that is dangerous and horrible in the human imagination” (1). However, it may be argued that monsters sometimes perform the much-needed work of defining and policing our norms (Mittman and Hensel). Since their archetype is predisposed to transgressing boundaries of human integrity (Gilmore), they help establish deviation between human and in-human. Their cognition and action are considered ‘other’ (Kearney) and a means with which people can understand what is right and wrong, and what is divergent from appropriate ways of being. The term monster need not even refer to the werewolves, ogres, vampires, zombies and the like that strike fear in audiences through their ‘immoral, heinous or unjust’ appearance or behaviours. Rather, the term monster can be, and has been, readily applied as a metaphor to describe the unthinkable, unethical, and brutal actions of human beings (Beville 5). Inadvertently, “through their bodies, words, and deeds, monsters show us ourselves” (Mittman and Hensel 2), or what we consider monstrous about ourselves. Therefore, humans acting in ways that deviate from societal norms and standards can be viewed as monstrous. This is evident in the representations of public relations practitioners in media offerings. In the practice of public relations, ethical standards are advocated as the norm, and deviating from them considered unprofessional (Fawkes), and as we contend: monstrous. However, the practice has long suffered a negative stereotypical perception of being deceptive, and with public relations roles receiving less screen time than shows and films about lawyers, accountants, teachers and the like, these few derogatory depictions can distort how audiences view the occupation (Johnston). Depictions of professions (lawyers, cops, journalists, etc.) tend to be cliché, but our contention is that fewer depictions of public relations practitioners on screen further limit the possibility for diverse depictions. The media can have a socialising impact and can influence audiences to view the content they consume as a reflection of the real world around them (Chandler). Television, in particular, with its capacity to prompt heuristic processing in audiences (Shurm), has messages that can be easily decoded by people of various literacies as they become immersed in the viewing experiences (Gerbner and Gross). These messages gain potency because, despite being set in fictional worlds, they can be understood as reflective of the world and audiences’ experiences of it (Gerbner and Gross). Tsetsura, Bentley, and Newcomb add that popular stories recounted in the media have authoritative power and can offer patterns of meaning that shape individual perceptions. Admittedly, as Stuart Hall suggests, media offerings can be encoded with ideologies and representations that are considered appropriate according to the dominant elite, but these may not necessarily be decoded as preferred meanings. In other words, those exposed to stories of monstrous public relations practitioners can agree with such a position, oppose this viewpoint, or remain neutral, but this is dependent on individual experiences. Without other frames of reference, it could be that viewers of negative portrayals of public relations accept the encoded representation that inevitably does a disservice to the profession. When the representations of the field of public relations suggest, inaccurately, that the industry is dominated by men (Johnston), and women practitioners are shown as slick dressers who control and care little about ethics (Dennison), the distortions can adversely impact on the identities of public relations practitioners and on how they are collectively viewed (Tsetsura et al.). Public relations practitioners view this portrayal as the ‘other’ and tend to distance the ideal self from it, continuing to be stuck in the dichotomy of saints and sinners (Fawkes). Our observation of television offerings such as Scandal, Flack, Call My Agent!, Absolutely Fabulous, Sex and the City, You’re the Worst, and Emily in Paris reveals how television programmes continue to perpetuate the negative stereotypes about public relations practice, where practitioners are anything but ethical—therefore monstrous. The characters, mostly well-groomed women, are shown as debased, liars and cheaters who will subvert ethical standards for personal and professional gain. Portrayals of Public Relations Practitioners in Television and Media According to Miller, the eight archetypical traits identified in media representations of public relations practitioners are: ditzy, obsequious, cynical, manipulative, money-minded, isolated, accomplished, or unfulfilled. In later research, Yoon and Black found that television representations of public relations tended to suggest that people in these roles were heartless, manipulative bullies, while Lambert and White contend that the depiction of the profession has improved to be more positive, but nonetheless continues to do a disservice to the practice by presenting female workers, especially, as “shallow but loveable” (18). We too find that public relations practitioners continue to be portrayed as morally ambiguous characters who are willing to break ethical codes of conduct to suit the needs of their clients. We discuss three themes prevalent as popular tropes in television programmes that characterise public relations practitioners as monstrous. To Be or Not to Be a Slick and Skilful Liar? Most television programmes present public relations practitioners as slick and skilful liars, who are shown as well-groomed and authoritative, convinced that they are lying only to protect their clients. In fact, in most cases the characters are shown to not only believe but also advocate to their juniors that ‘a little bit of lying’ is almost necessary to maintain client relationships and ensure campaign success. For example, in the British drama Flack, the main character of Robyn (played by Anna Paquin) is heard advising her prodigy “just assume we are lying to everyone”. The programmes also feature characters who are in dilemma about the monstrous expectations from their roles, struggling to accept that that they engage in deception as part of their jobs. However, most of them are presented as somewhat of an ugly duckling or the modest character in the programme, who is not always rational or in an explicit position of power. For example, Emily from Emily in Paris (played by Lily Collins), while working as a social media manager, regularly questions the approaches taken by the firm she works for. Her boss Sylvie Grateux (played by Philippine Leroy-Beaulieu), who embodies the status quo, is constantly disapproving of Emily’s lack of sophisticated self-presentation, among other aspects. In the episode ‘Faux Amis’, Sylvie quips “it’s not you personally. It’s everything you stand for. You’re the enemy of luxury because luxury is defined by sophistication and taste, not emilyinparis”. Similarly, in the first episode of Call My Agent!, Samuel Kerr (played by Alain Rimoux), the head of a film publicity firm, solves the conundrum faced by his anxious junior Gabriel (played by Grégory Montel) by suggesting that he lie to his client about the real reason why she lost the film. When a modestly dressed Gabriel questions how he can lie to someone he cares for, Samuel, towering over him in an impeccable suit and a confident demeanour, advises “who said anything about lying? Don’t lie. Simply don’t tell her the truth”. However, the subtext here is that the lie is to protect the client from unnecessary hurt and in doing so nurtures the client relationship. So, it lets the audience decide the morality of lying here. It may be argued that moral ambiguity may not necessarily be monstrous. Such grey characters are often crafted because they allow audiences to relate more readily to themselves by encouraging what Hawkins refers to as mental play. Audiences are less interested in the black and white of morality and veer towards shows such as Call My Agent! where storylines hone in on the need to do bad for the greater good. In these ways, public relations practitioners still transgress moral standards but are less likely to be considered monstrous because the impact and effect on others is utilitarian in nature. It is also interesting to note that in these programmes physical appearance is made to play a crucial role in showcasing the power and prestige of the senior public relations practitioner. This focus on attire can tend to further perpetuate unfavourable stereotypes about public relations practitioners being high income earners (Grandien) who are styled with branded apparel but lacking in substance and morals (Fröhlich and Peters). Promiscuous Women The urge to attract audiences to a female character can also lead to developing and cementing unfavourable stereotypes of public relations practitioners as uninhibited women who live on blurred lines between personal and professional. These characters are not portrayed as inherently bad, but instead are found to indulge in lives of excess. In her definition of the monstrous, Arumugam suggests that excess and insatiable appetites direct the monster’s behaviour, and Kearney outlines that this uncontainable excess is what signals the difference between humans and others. Such excess is readily identifiable in the character of Patsy Stone (played by Joanna Lumley) in Absolutely Fabulous. She is an alcoholic, regularly uses recreational drugs, is highly promiscuous, and chain-smokes throughout the series. She is depicted as prone to acting deceptively to maintain her vices. In Flack, Robyn is shown as regularly snorting cocaine and having sex with her clients. Those reviewing the show highlight how it will attract those interested in “its dark, acidic sense of humour” (Greene) while others condemn it because it emphasises the “depraved publicist” trope (Knibbs) and call it “one of the worst TV shows ever made” even though it is trying to highlight concerns raised in the MeToo movement about how men need to respect women (McGurk). Female characters such as Robyn, with her willingness to question why a client has not tried to sleep with her, appear to undermine the empowerment of the movement rather than support it, and continue to maintain the archetypes that those working in the field of public relations abhor. Similarly, Samantha Jones (played by Kim Cattrell) of Sex and the City is portrayed as sexually liberated, and in one episode another character describes Samantha’s vagina as “the hottest spot in town: it’s always open”. In many ways Samantha’s sexual behaviour reflects a post-feminist narrative of empowerment, agency, and choice, but it could also be read as a product of being a public relations practitioner frequenting parties and bars as she rubs shoulders with clients, celebrities, and high-profile businesspeople. To this end, Patsy, Samantha, and Robyn glamourise public relations and paint it as simply an extension of their liberated and promiscuous selves, with little care for any expectation of professionalism or work ethic. This is also in stark contrast to the reality, where women often tend to occupy technical roles that see much of their time spent in doing the hard yards of publicity and promotion (Krugler). Making Others Err Public relations practitioners are not just shown as being morally ambiguous themselves, but often quite adept at making others do deceitful acts on their behalf, thus nonchalantly oppressing others to get their way. For example, although lauded for elevating an African-American woman to the lead role despite the show maintaining misrepresentations of race (Lambert), the main character of Olivia Pope (played by Kerry Washington) in the television programme Scandal regularly subverts the law for her clients despite considering herself one of the “good guys” and wearing a “white hat”. Over the course of seven seasons, Olivia Pope is found to rig elections, plant listening devices in political figures’ offices, bribe, threaten, and conduct an affair with the President. In some cases, she calls on the services of her colleague Huck to literally, and figuratively, get rid of the barriers in the way of protecting her clients. For example, in season one’s episode Crash and Burn she asks Huck to torture a suspect for information about a dead client. Her willingness to request such actions of her friend and colleague, regardless of perceived good motivations, reinforces Mittman’s categorisation that monsters are identified by their effect and impact on others. Here, the impact includes the torturing of a suspect and the revisiting of psychological trauma by Huck’s character. Huck struggles to overcome his past as a killer and spends much of the show trying to curb his monstrous tendencies which are often brought on by PR woman Olivia’s requests. Although she is sometimes striving for justice, Olivia’s desire for results can lead her to act monstrously, which inadvertently contributes to the racist and sexist ideologies that have long been associated with monsters and perceptions of the Other. Across time and space, certain ethnic groups, such as those of African descent, have been associated with the demonic (Cohen). Similarly, all that is feminine often needs to be discarded as the monster to conform to the patriarchal order of society (Creed). Therefore, Olivia Pope’s monstrous behaviour not only does a disservice to representations of public relations practitioners, but also inadvertently perpetuates negative and inaccurate stereotypes about women of African American descent. Striving to be Ethical The majority of public relations practitioners are encouraged, and in some cases expected, to conform to ethical guidelines to practice and gain respect, admiration, and in-group status. In New Zealand, those who opt to become members of the Public Relations Institute of New Zealand (PRINZ) are required to abide by the association’s code of ethics. The code stipulates that members are bound to act in ways that serve public interests by ensuring they are honest, disclose conflict of interests, follow the law, act with professionalism, ensure openness and privacy are maintained, and uphold values of loyalty, fairness, and independence (PRINZ). Similarly, the Global Alliance of Public Relations and Communication Management that binds practitioners together identifies nine guiding principles that are to be adhered to to be recognised as acting ethically. These include obeying laws, working in the public’s interest, ensuring freedom of speech and assembly, acting with integrity, and upholding privacy in sensitive matters (to name a few). These governing principles are designed to maintain ethical practice in the field. Of course, the trouble is that not all who claim to practice public relations become members of the local or global governing bodies. This implies that professional associations like PRINZ are not able to enforce ethics across the board. In New Zealand alone, public relations consultants have had to offer financial reparations for acting in defamatory ways online (Fisher), or have been alleged to have bribed an assault victim to prevent the person giving evidence in a court case (Hurley). Some academics have accused the industry of being engaged in organised lying (Peacock), but these are not common, nor are these moral transgressors accepted into ethical bodies that afford practitioners authenticity and legitimacy. In most cases, public relations practitioners view their role as acting as the moral conscience of the organisations they support (Schauster, Neill, Ferrucci, and Tandoc). Furthermore, they rated better than the average adult when it came to solving ethical dilemmas through moral reasoning (Schuaster et al.). Additionally, training of practitioners through guidance of mentors has continued to contribute to the improved ethical ratings of public relations. What these findings suggest is that the monsters of public relations portrayed on our television screens are exaggerations that are not reflective of most of the practice. Women of Substance, But Not Necessarily Power Exploring the role of women in public relations, Topic, Cunha, Reigstad, Jele-Sanchez, and Moreno found that female practitioners were subordinated to their male counterparts but were found to be more inclined to practice two-way communication, offer balanced perspectives, opt to negotiate, and build relationships through cooperation. The competitiveness, independence, and status identified in popular media portrayals were found to be exhibited more by male practitioners, despite there being more women in the public relations industry than men. As Fitch argues, popular culture continues to suggest that men dominate public relations, and their preferred characteristics end up being those elements that permeate the media messages, regardless of instances where the lead character is a woman or the fact that feminist values of “loyalty, ethics, morality, [and] fairness” are advocated by female practitioners in real life (Vardeman-Winter and Place 333). Additionally, even though public relations is a feminised field, female practitioners struggle to break the glass ceiling, with male practitioners dominating executive positions and out-earning women (Pompper). Interestingly, in public relations, power is not just limited due to gender but also area of practice. In her ethnographic study of the New Zealand practice, Sissons found that practitioners who worked in consultancies were relatively powerless vis-à-vis their clients, and often this asymmetry negatively affected the practitioner’s decision-making. This implies that in stark contrast to the immoral, glamourous, and authoritative depiction of public relations women in television programmes, in reality they are mired by the struggles of a gendered occupation. Accordingly, they are not in fact in a position to have monstrous power over and impact on others. Therefore, one of the only elements the shows seem to capture and emphasise is that public relations is an occupation that specialises in image management; but what these shows contribute to is an ideology that women are expected to look and carry themselves in particular ways, ultimately constructing aesthetic standards that can diminish women’s power and self-esteem. Conclusion Miller’s archetypes may be over twenty years old, but the trend towards obsequious, manipulative, and cynical television characters remains. Although there have been identifiable shifts to loveable, yet shallow, public relations practitioners, such as Alexis Rose on Schitt’s Creek, the appeal of monstrous public relations practitioners remains. As Cohen puts it, monsters reveal to audiences “what a member of that society can become when those same dictates are rejected, when the authority of leaders or customs disintegrates and the subordination of individual to hierarchy is lost” (68). In other words, audiences enjoy watching the stories of metaphorical monsters because they exhibit the behaviours that are expected to be repressed in human beings; they depict what happens when the social norms of society are disturbed (Levina and Bui). At the very least, these media representations can act, much as monster narratives do, as a cautionary tale on how not to think and act to remain accepted as part of the in-group rather than being perceived as the Other. As Mittman and Hensel argue, society can learn much from monsters because monsters exist within human beings. According to Cohen, they offer meaning about the world and can teach audiences so they can learn, in this case, how to be better. Although the representations of public relations in television can offer insights into roles that are usually most effective when they are invisible (Chorazy and Harrington), the continued negative stereotypes of public relations practitioners can adversely impact on the industry if people are unaware of the practices of the occupation, because lacking a reference point limits audiences’ opportunities to critically evaluate the media representations. This will certainly harm the occupation by perpetuating existing negative stereotypes of charming and immoral practitioners, and perhaps add to its struggles with gendered identity and professional legitimacy. References Absolutely Fabulous. Created by Jennifer Saunders and Dawn French. 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Dennison, Mikela. An Analysis of Public Relations Discourse and Its Representations in Popular Culture. Masters Thesis. Auckland: Auckland University of Technology, 2012. Emily in Paris. Created by Darren Starr. Darren Starr Productions, 2020-present. Fawkes, Johanna. “A Jungian Conscience: Self-Awareness for Public Relations Practice.” Public Relations Review 41.5 (2015): 726-33. Fisher, David. “’Hit’ Jobs Case: PR Consultant Apologises and Promises Cash to Settle Defamation Case That Came from Dirty Politics”. New Zealand Herald, 3 Mar. 2021. 7 July 2021 <https://www.nzherald.co.nz/nz/hit-jobs-case-pr-consultant-apologises-and-promises-cash-to-settle-defamation-case-that-came-from-dirty-politics/C4KN5H42UUOCSXD7OFXGZ6YCEA/>. Fiske, John. Television Culture. Routledge, 2010. Fitch, Kate. “Promoting the Vampire Rights Amendment: Public Relations, Postfeminism and True Blood”. Public Relations Review 41.5 (2015): 607-14. Flack. Created by Oliver Lansley. Hat Trick Productions, 2019-2021. Fröhlich, Romy, and Sonja B. Peters. “PR Bunnies Caught in the Agency Ghetto? Gender Stereotypes, Organizational Factors, and Women’s Careers in PR Agencies.” Journal of Public Relations Research 19.3 (2007): 229-54. Gerbner, George, and Larry Gross. “Living with Television: The Violence Profile”. Journal of Communication 26.2 (1976): 172-99. Gilmore, David D. Monsters: Evil Beings, Mythical Beasts, and All Manner of Imaginary Terrors. U of Pennsylvania P. Global Alliance for Public Relations and Communication Management. Code of Ethics. 14 Mar. 2021. <https://www.globalalliancepr.org/code-of-ethics>. Greene, Steve. “Flack: Amazon Resurfaced the Show’s First Season at Just the Right Time.” IndieWire, 22 Jan. 2021. 7 July 2021 <https://www.indiewire.com/2021/01/flack-review-amazon-prime-video-anna-paquin-1234610509/>. Hall, Stuart. “Encoding/Decoding”. Culture, Media, Language. Eds. Stuart Hall, Doothy Hobson, Andrew Lowe, and Paul Willis. Routledge, 1980. 128-138. Hawkins, Gay. “The Ethics of Television”. International Journal of Cultural Studies 4.4 (2001): 412-26. Hurley, Sam. “The PR Firm Hired to Do a Rich-Lister’s Dirty Work”. New Zealand Herald, 30 Mar. 2021. 5 July 2021 <https://www.nzherald.co.nz/business/inside-story-the-pr-firm-hired-to-do-a-rich-listers-dirty-work-and-make-a-court-case-disappear/7FKKEADHWIBT64POKDH3ADEDE4/>. Johnston, Jane. “Girls on Screen: How Film and Television Depict Women in Public Relations.” PRism 7.4 (2010): 1-16. Kearney, Richard. Strangers, Gods and Monsters: Interpreting Otherness. London: Routledge, 2003. Knibbs, Kate. “A Brief Pop Cultural History of the Publicist.” The Ringer 27 Feb. 2019. 7 July 2021 <https://www.theringer.com/tv/2019/2/27/18241636/flack-publicists-pop-culture>. Krugler, Elizabeth. Women in Public Relations: The Influence of Gender on Women Leaders in Public Relations. Masters Thesis. Iowa State University, 2017. Lambert, Cheryl Ann. “Post-Racial Public Relations on Primetime Television: How Scandal Represents Olivia Pope.” Public Relations Review 43.4 (2017): 750-54. Lambert, Cheryl Ann, and Candace White. “Feminization of the film? Occupational Roles of Public Relations Characters in Movies.” Public Relations Journal 6.4 (2012): 1-24. Levina, Marina, and Diem-My Bui. “Introduction”. In Monster Culture in the 21st Century. Eds. Marina Levina and Diem-My Bui. Bloomsbury, 2013. 1-13. McGurk, Stuart. “PR Drama Flack Might Be One of the Worst TV Shows Ever Made.” GQ Magazine 19 Feb. 2019. 7 July 2021 <https://www.gq-magazine.co.uk/article/flack-tv-show-review>. Miller, Karen S. “Public Relations in Film and Fiction: 1930 to 1995.” Journal of Public Relations Research 11.1 (1999): 3-28. Mittman, Asa Simon. “Introduction: The Impact of Monsters and Monster Studies.” The Ashgate Research Companion to Monsters and the Monstrous. Eds. Asa Simon Mittman and Peter Dendle. London: Ashgate, 2012. 1-14. Mittman, Asa Simon, and Marcus Hensel. “Introduction: A Marvel of Monsters.” Primary Sources on Monsters: Demonstrare Volume Two. Eds. Asa Simon Mittman and Marcus Hensel. Leeds: Arc Humanities P, 2018. 1-6. Peacock, Colin. “Expert Says PR Needs an Ethical Upgrade.” Radio New Zealand 22 Sep. 2019. 7 July 2021 <https://www.rnz.co.nz/national/programmes/mediawatch/audio/2018713710/expert-says-pr-needs-an-ethical-upgrade\ >. Pompper, Donnalyn. “Interrogating Inequalities Perpetuated in a Feminized Field: Using Critical Race Theory and the Intersectionality Lens to Render Visible That Which Should Not Be Disaggregated.” Gender and Public Relations: Critical Perspectives on Voice, Image and Identity. Eds. Christine Daymon and Kristin Demetrious. London: Routledge, 2013. 67-86. Public Relations Institute of New Zealand. Code of Ethics. 14 March 2021. <https://prinz.org.nz/wp-content/uploads/2020/11/PRINZ-Code-of-Ethics-2020.pdf>. Scandal. Created by Shonda Rimes. ABC Studios, 2012-2018 Sex and the City. Created by Darren Starr. HBO Entertainment, 1998-2004. Schitt’s Creek. Created by Eugene and Dan Levy. Not a Real Company Productions, 2015-2020. Schauster, Erin, Marlene S. Neill, Patrick Ferrucci, and Edson Tandoc. “Public Relations Primed: An Update on Practitioners’ Moral Reasoning, from Moral Development to Moral Maintenance.” Journal of Media Ethics 35.3 (2019): 164-79. Shrun, L.J. “Processing Strategy Moderates the Cultivation Effect.” Human Communication Research 27.1 (2001): 94-120. Sissons, Helen. “Lifting the Veil on the PRP-Client Relationship.” Public Relations Inquiry 4.3 (2015): 263-86. Topić, Martina, Maria Joäo Chunha, Amelia Reigstad, Alenka Jele-Sanchez, and Ángeles Moreno. “Women in Public Relations (1982-2019).” Journal of Communication Management 24.4 (2020): 391-407. 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Photo by Sean Pollock on Unsplash ABSTRACT Bioethics and Corporate Social Responsibility (CSR) were born out of similar concerns, such as the reaction to scandal and the restraint of irresponsible actions by individuals and organizations. However, these fields of knowledge are seldom explored together. This article attempts to explain the motives behind the gap between bioethics and CSR, while arguing that their shared agenda – combined with their contrasting principles and goals – suggests there is potential for fruitful dialogue that enables the actualization of bioethical agendas and provides a direction for CSR in health-related organizations. INTRODUCTION Bioethics and Corporate Social Responsibility (CSR) seem to be cut from the same cloth: the concern for human rights and the response to scandal. Both are tools for the governance of organizations, shaping how power flows and decisions are made. They have taken the shape of specialized committees, means of stakeholder inclusion at deliberative forums, compliance programs, and internal processes. It should be surprising, then, that these two fields of study and practice have developed separately, only recently re-approaching one another. There have been displays of this reconnection both in academic and corporate spaces, with bioethics surfacing as part of the discourse of CSR and compliance initiatives. However, this is still a relatively timid effort. Even though the bioethics-CSR divide presents mostly reasonable explanations for this difficult relationship between the disciplines, current proposals suggest there is much to be gained from a stronger relationship between them. This article explores the common history of bioethics and corporate social responsibility and identifies their common features and differences. It then explores the dispute of jurisdictions due to professional and academic “pedigree” and incompatibilities in the ideological and teleological spheres as possible causes for the divide. The discussion turns to paths for improving the reflexivity of both disciplines and, therefore, their openness to mutual contributions. I. Cut Out of the Same Cloth The earliest record of the word “bioethics” dates back to 1927 as a term that designates one’s ethical responsibility toward not only human beings but other lifeforms as well, such as animals and plants.[1] Based on Kantian ethics, the term was coined as a response to the great prestige science held at its time. It remained largely forgotten until the 1970s, when it resurfaced in the United States[2] as the body of knowledge that can be employed to ensure the responsible pursuit and application of science. The resurgence was prompted by a response to widespread irresponsible attitudes toward science and grounded in a pluralistic perspective of morality.[3] In the second half of the twentieth century, states and the international community assumed the duty to protect human rights, and bioethics became a venue for discussing rights.[4] There is both a semantic gap and a contextual gap between these two iterations, with some of them already being established. Corporate social responsibility is often attributed to the Berle-Dodd debate. The discussion was characterized by diverging views on the extent of the responsibility of managers.[5] It was later settled as positioning the company, especially the large firm, as an entity whose existence is fomented by the law due to its service to the community. The concept has evolved with time, departing from a largely philanthropic meaning to being ingrained in nearly every aspect of a company’s operations. This includes investments, entrepreneurship models, and its relationship to stakeholders, leading to an increasing operationalization and globalization of the concept.[6] At first sight, these two movements seem to stem from different contexts. Despite the difference, it is also possible to tell a joint history of bioethics and CSR, with their point of contact being a generalized concern with technological and social changes that surfaced in the sixties. The publishing of Silent Spring in 1962 by Rachel Carson exemplifies this growing concern over the sustainability of the ruling economic growth model of its time by commenting on the effects of large-scale agriculture and the use of pesticides in the population of bees, one of the most relevant pollinators of crops consumed by humans. The book influenced both the author responsible for the coining bioethics in the 1971[7] and early CSR literature.[8] By initiating a debate over the sustainability of economic models, the environmentalist discourse became a precursor to vigorous social movements for civil rights. Bioethics was part of the trend as it would be carried forward by movements such as feminism and the patients’ rights movement.[9] Bioethics would gradually move from a public discourse centered around the responsible use of science and technology to academic and government spaces.[10] This evolution led to an increasing emphasis on intellectual rigor and governance. The transformation would unravel the effort to take effective action against scandal and turn bioethical discourse into governance practices,[11] such as bioethics and research ethics committees. The publication of the Belmont Report[12] in the aftermath of the Tuskegee Syphilis Experiment, as well as the creation of committees such as the “God Committee,”[13] which aimed to develop and enforce criteria for allocating scarce dialysis machines, exemplify this shift. On the side of CSR, this period represents, at first, a stronger pact between businesses and society due to more stringent environmental and consumer regulations. But afterward, a joint trend emerged: on one side, the deregulation within the context of neoliberalism, and on the other, the operationalization of corporate social responsibility as a response to societal concerns.[14] The 1990s saw both opportunities and crises that derived from globalization. In the political arena, the end of the Cold War led to an impasse in the discourse concerning human rights,[15] which previously had been split between the defense of civil and political rights on one side and social rights on the other. But at the same time, agendas that were previously restricted territorially became institutionalized on a global scale.[16] Events such as the European Environment Agency (1990), ECO92 in Rio de Janeiro (1992), and the UN Global Compact (2000) are some examples of the globalization of CSR. This process of institutionalization would also mirror a crisis in CSR, given that its voluntarist core would be deemed lackluster due to the lack of corporate accountability. The business and human rights movement sought to produce new binding instruments – usually state-based – that could ensure that businesses would comply with their duties to respect human rights.[17] This rule-creation process has been called legalization: a shift from business standards to norms of varying degrees of obligation, precision, and delegation.[18] Bioethics has also experienced its own renewed identity in the developed world, perhaps because of its reconnection to public and global health. Global health has been the object of study for centuries under other labels (e.g., the use of tropical medicine to assist colonial expeditions) but it resurfaced in the political agenda recently after the pandemics of AIDS and respiratory diseases.[19] Bioethics has been accused from the inside of ignoring matters beyond the patient-provider relationship,[20] including those related to public health and/or governance. Meanwhile, scholars claimed the need to expand the discourse to global health.[21] In some countries, bioethics developed a tight relationship with public health, such as Brazil,[22] due to its connections to the sanitary reform movement. The United Kingdom has also followed a different path, prioritizing governance practices and the use of pre-established institutions in a more community-oriented approach.[23] The Universal Declaration on Bioethics and Rights followed this shift toward a social dimension of bioethics despite being subject to criticism due to its human rights-based approach in a field characterized by ethical pluralism.[24] This scenario suggests bioethics and CSR have developed out of similar concerns: the protection of human rights and concerns over responsible development – be it economic, scientific, or technological. However, the interaction between these two fields (as well as business and human rights) is fairly recent both in academic and business settings. There might be a divide between these fields and their practitioners. II. A Tale of Jurisdictions It can be argued that CSR and business and human rights did not face jurisdictional disputes. These fields owe much of their longevity to their roots in institutional economics, whose debates, such as the Berle-Dodd debate, were based on interdisciplinary dialogue and the abandonment of sectorial divisions and public-private dichotomies.[25] There was opposition to this approach to the role of companies in society that could have implications for CSR’s interdisciplinarity, such as the understanding that corporate activities should be restricted to profit maximization.[26] Yet, those were often oppositions to CSR or business and human rights themselves. The birth of bioethics in the USA can be traced back to jurisdictional disputes over the realm of medicine and life sciences.[27] The dispute unfolded between representatives of science and those of “society’s conscience,” whether through bioethics as a form of applied ethics or other areas of knowledge such as theology.[28] Amid the civil rights movements, outsiders would gain access to the social sphere of medicine, simultaneously bringing it to the public debate and emphasizing the decision-making process as the center of the medical practice.[29] This led to the emergence of the bioethicist as a professional whose background in philosophy, theology, or social sciences deemed the bioethicist qualified to speak on behalf of the social consciousness. In other locations this interaction would play out differently: whether as an investigation of philosophically implied issues, a communal effort with professional institutions to enhance decision-making capability, or a concern with access to healthcare.[30] In these situations, the emergence and regulation of bioethics would be way less rooted in disputes over jurisdictions. This contentious birth of bioethics would have several implications, most related to where the bioethicist belongs. After the civil rights movements subsided, bioethics moved from the public sphere into an ivory tower: intellectual, secular, and isolated. The scope of the bioethicist would be increasingly limited to the spaces of academia and hospitals, where it would be narrowed to the clinical environment.[31] This would become the comfort zone of professionals, much to the detriment of social concerns. This scenario was convenient to social groups that sought to affirm their protagonism in the public arena, with conservative and progressive movements alike questioning the legitimacy of bioethics in the political discourse.[32] Even within the walls of hospitals and clinics, bioethics would not be excused from criticism. Afterall, the work of bioethicists is often unregulated and lacks the same kind of accountability that doctors and lawyers have. Then, is there a role to be played by the bioethicist? This trend of isolation leads to a plausible explanation for why bioethics did not develop an extensive collaboration with corporate social responsibility nor with business and human rights. Despite stemming from similar agendas, bioethics’ orientation towards the private sphere resulted in a limited perspective on the broader implications of its decisions. This existential crisis of the discipline led to a re-evaluation of its nature and purpose. Its relevance has been reaffirmed due to the epistemic advantage of philosophy when engaging normative issues. Proper training enables the bioethicist to avoid falling into traps of subjectivism or moralism, which are unable to address the complexity of decision-making. It also prevents the naïve seduction of “scientifying” ethics.[33] This is the starting point of a multitude of roles that can be attributed to the bioethicists. There are three main responsibilities that fall under bioethics: (i) activism in biopolicy, through the engagement in the creation of laws, jurisprudence, and public policies; (ii) the exercise of bioethics expertise, be it through the specialized knowledge in philosophical thought, its ability to juggle multiple languages related to various disciplines related to bioethics, or its capacity to combat and avoid misinformation and epistemic distortion; (iii) and, intellectual exchange, by exercising awareness that it is necessary to work with specialists from different backgrounds to achieve its goals.[34] All of those suggest the need for bioethics to improve its dialogue with CSR and business and human rights. Both CSR and business and human rights have been the arena of political disputes over the role of regulations and corporations themselves, and the absence of strong stances by bioethicists risks deepening their exclusion from the public arena. Furthermore, CSR and business and human rights are at the forefront of contemporary issues, such as the limits to sustainable development and appropriate governance structures, which may lead to the acceptance of values and accomplishment of goals cherished by bioethics. However, a gap in identifying the role and nature of bioethics and CSR may also be an obstacle for bridging the chasm between bioethics and CSR. III. From Substance to Form: Philosophical Groundings of CSR and Bioethics As mentioned earlier, CSR is, to some extent, a byproduct of institutionalism. Institutional economics has a philosophical footprint in the pragmatic tradition[35], which has implications for the purpose of the movement and the typical course of the debate. The effectiveness of regulatory measures is often at the center of CSR and business and human rights debates: whatever the regulatory proposal may be, compliance, feasibility, and effectiveness are the kernel of the discussion. The axiological foundation is often the protection of human rights. But discussions over the prioritization of some human rights over others or the specific characteristics of the community to be protected are often neglected.[36] It is worth reinforcing that adopting human rights as an ethical standard presents problems to bioethics, given its grounding in the recognition of ethical pluralism. Pragmatism adopts an anti-essentialist view, arguing that concepts derive from their practical consequences instead of aprioristic elements.[37] Therefore, truth is transitory and context dependent. Pragmatism embraces a form of moral relativism and may find itself in an impasse in the context of political economy and policymaking due to its tendency to be stuck between the preservation of the status quo and the defense of a technocratic perspective, which sees technical and scientific progress as the solution to many of society’s issues.[38] These characteristics mean that bioethics has a complicated relationship with pragmatism. Indeed, there are connections between pragmatism and the bioethics discourse. Both can be traced back to American naturalism.[39] The early effort in bioethics to make it ecumenical, thus building on a common but transitory morality,[40] sounds pragmatic. Therefore, scholars suggest that bioethics should rely on pragmatism's perks and characteristics to develop solutions to new ethical challenges that emerge from scientific and technological progress. Nonetheless, ethical relativism is a problem for bioethics when it bleeds from a metaethical level into the subject matters themselves. After all, the whole point of bioethics is either descriptive, where it seeks to understand social values and conditions that pertain to its scope, or normative, where it investigates what should be done in matters related to medicine, life sciences, and social and technological change. It is a “knowledge of how to use knowledge.” Therefore, bioethics is a product of disillusionment regarding science and technology's capacity to produce exclusively good consequences. It was built around an opposition to ethical relativism—even though the field is aware of the particularity of its answers. This is true not only for the scholarly arena, where the objective is to produce ethically sound answers but also for bioethics governance, where relativism may induce decision paralysis or open the way to points of view disconnected from facts.[41] But there might be a point for more pragmatic bioethics. Bioethics has become an increasingly public enterprise which seeks political persuasion and impact in the regulatory sphere. When bioethics is seen as an enterprise, achieving social transformation is its main goal. In this sense, pragmatism can provide critical tools to identify idiosyncrasies in regulation that prove change is needed. An example of how this may play out is the abortion rights movement in the global south.[42] Despite barriers to accessing safe abortion, this movement came up with creative solutions and a public discourse focused on the consequences of its criminalization rather than its moral aspects. IV. Bridging the Divide: Connections Between Bioethics and CSR There have been attempts to bring bioethics and CSR closer to each other. Corporate responsibility can be a supplementary strategy for achieving the goals of bioethics. The International Bioethics Committee (IBC), an institution of the United Nations Educational, Scientific and Cultural Organization (UNESCO), highlights the concept that social responsibility regarding health falls under the provisions of the Universal Declaration on Bioethics and Human Rights (UDBHR). It is a means of achieving good health (complete physical, mental, and social well-being) through social development.[43] Thus, it plays out as a condition for actualizing the goals dear to bioethics and general ethical standards,[44] such as autonomy and awareness of the social consequences of an organization’s governance. On this same note, CSR is a complementary resource for healthcare organizations that already have embedded bioethics into their operations[45] as a way of looking at the social impact of their practices. And bioethics is also an asset of CSR. Bioethics can inform the necessary conditions for healthcare institutions achieving a positive social impact. When taken at face value, bioethics may offer guidelines for ethical and socially responsible behavior in the industry, instructing how these should play out in a particular context such as in research, and access to health.[46] When considering the relevance of rewarding mechanisms,[47] bioethics can guide the establishment of certification measures to restore lost trust in the pharmaceutical sector.[48] Furthermore, recognizing that the choice is a more complex matter than the maximization of utility can offer a nuanced perspective on how organizations dealing with existentially relevant choices understand their stakeholders.[49] However, all of those proposals might come with the challenge of proving that something can be gained from its addition to self-regulatory practices[50] within the scope of a dominant rights-based approach to CSR and global and corporate law. It is evident that there is room for further collaboration between bioethics and CSR. Embedding either into the corporate governance practices of an organization tends to be connected to promoting the other.[51] While there are some incompatibilities, organizations should try to overcome them and take advantage of the synergies and similarities. CONCLUSION Despite their common interests and shared history, bioethics and corporate social responsibility have not produced a mature exchange. Jurisdictional issues and foundational incompatibilities have prevented a joint effort to establish a model of social responsibility that addresses issues particular to the healthcare sector. Both bioethics and CSR should acknowledge that they hold two different pieces of a cognitive competence necessary for that task: CSR offers experience on how to turn corporate ethical obligations operational, while bioethics provides access to the prevailing practical and philosophical problem-solving tools in healthcare that were born out of social movements. Reconciling bioethics and CSR calls for greater efforts to comprehend and incorporate the social knowledge developed by each field reflexively[52] while understanding their insights are relevant to achieving some common goals. - [1]. Fritz Jahr, “Bio-Ethik: Eine Umschau Über Die Ethischen Beziehungen Des Menschen Zu Tier Und Pflanze,” Kosmos - Handweiser Für Naturfreunde 24 (1927): 2–4. [2]. Van Rensselaer Potter, “Bioethics, the Science of Survival,” Perspectives in Biology and Medicine 14, no. 1 (1970): 127–53, https://doi.org/10.1353/pbm.1970.0015. [3]. Maximilian Schochow and Jonas Grygier, eds., “Tagungsbericht: 1927 – Die Geburt der Bioethik in Halle (Saale) durch den protestantischen Theologen Fritz Jahr (1895-1953),” Jahrbuch für Recht und Ethik / Annual Review of Law and Ethics 21 (June 11, 2014): 325–29, https://doi.org/10.3726/978-3-653-02807-2. [4] George J. 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On Wednesday 21 April the Minister for Communications, Information Technology and the Arts introduced a piece of legislation into the Australian Senate to regulate the way Australians use the Internet. This legislation is presented within Australia's existing system of content regulation, a scheme that the Minister describes is not censorship, but merely regulation (Alston 55). Underlying Senator Alston's rhetoric about the protection of children from snuff film makers, paedophiles, drug pushers and other criminals, this long anticipated bill is aimed at reducing the amount of pornographic materials available via computer networks, a censorship regime in an age when regulation and classification are the words we prefer to use when society draws the line under material we want to see, but dare not allow ourselves access to. Regardless of any noble aspirations expressed by free-speech organisations such as Electronic Frontiers Australia relating to the defence of personal liberty and freedom of expression, this legislation is about porn. Under the Bill, Australia would proscribe our citizens from accessing: explicit depictions of sexual acts between consenting adults; mild non-violent fetishes; depictions of sexual violence, coercion or non-consent of any kind; depictions of child sexual abuse, bestiality, sexual acts accompanied by offensive fetishes, or exploitative incest fantasies; unduly detailed and/or relished acts of extreme violence or cruelty; explicit or unjustifiable depictions of sexual violence against non-consenting persons; and detailed instruction or encouragement in matters of crime or violence or the abuse of proscribed drugs. (OFLC) The Australian public, as a whole, favour the availability of sexually explicit materials in some form, with OFLC data indicating a relatively high degree of public support for X rated videos, the "high end" of the porn market (Paterson et al.). In Australia strict regulation of X rated materials in conventional media has resulted in a larger illegal market for these materials than the legalised sex industries of the ACT and Northern Territory (while 1.2 million X rated videos are legally sold out of the territories, 2 million are sold illegally in other jurisdictions, according to Patten). In Australia, censorship of media content has traditionally been based on the principles of the protection of society from moral harm and individual degradation, with specific emphasis on the protection of innocents from material they are not old enough for, or mentally capable of dealing with (Joint Select Committee on Video Material). Even when governments distanced themselves from direct personal censorship (such as Don Chipp's approach to the censorship of films and books in the late 1960s and early 1970s) and shifted the rationale behind censorship from prohibition to classification, the publicly stated aims of these decisions have been the support of existing community standards, rather than the imposition of strict legalistic moral values upon an unwilling society. In the debates surrounding censorship, and especially the level of censorship applied (rather than censorship as a whole), the question "what is the community we are talking about here?" has been a recurring theme. The standards that are applied to the regulation of media content, both online and off, are often the focus of community debate (a pluralistic community that obviously lacks "standards" by definition of the word). In essence the problem of maintaining a single set of moral and ethical values for the treatment of media content is a true political dilemma: a problem that lacks any form of solution acceptable to all participants. Since the introduction of the Internet as a "mass" medium (or more appropriately, a "popular" one), government indecision about how best to treat this new technology has precluded any form or content regulation other than the ad hoc use of existing non-technologically specific law to deal with areas of criminal or legally sanctionable intent (such as the use of copyright law, or the powers under the Crimes Act relating to the improper use of telecommunications services). However, indecision in political life is often associated with political weakness, and in the face of pressure to act decisively (motivated again by "community concern"), the Federal government has decided to extend the role of the Australian Broadcasting Authority to regulate and impose a censorship regime on Australian access of morally harmful materials. It is important to note the government's intention to censor access, rather than content of the Internet. While material hosted in Australia (ignoring, of course, the "cyberspace" definitions of non-territorial existence of information stored in networks) will be censored (removed from Australia computers), the government, lacking extraterritorial powers to compel the owners of machines located offshore, intends to introduce of some form of refused access list to materials located in other nations. What is interesting to consider in this context is the way that slight shifts of definitional paradigm alter the way this legislation can be considered. If information flows (upon which late capitalism is becoming more dependent) were to be located within the context of international law governing the flow of waterways, does the decision to prevent travel of morally dubious material through Australia's informational waterways impinge upon the riparian rights of other nations (the doctrine of fair usage without impeding flow; Godana 50)? Similarly, if we take Smith's extended definition of community within electronic transactional spaces (the maintenance of members' commitment to the group, monitoring and sanctioning behaviour and the production and distribution of resources), then the current Bill proposes the regulation of the activities of one community by another (granted, a larger community that incorporates the former). Seen in this context, this legislation is the direct intervention in an established social order by a larger and less homogeneous group. It may be trite to quote the Prime Minister's view of community in this context, where he states ...It is free individuals, strong communities and the rule of law which are the best defence against the intrusive power of the state and against those who think they know what is best for everyone else. (Howard 21) possibly because the paradigm in which this new legislation is situated does not classify those Australians online (who number up to 3 million) as a community in their own right. In a way the Internet users of Australia have never identified themselves as a community, nor been asked to act in a communitarian manner. While discussions about the value of community models when applied to the Internet are still divided, there are those who argue that their use of networked services can be seen in this light (Worthington). What this new legislation does, however, is preclude the establishment of public communities in order to meet the desires of government for some limits to be placed on Internet content. The Bill does allow for the development of "restricted access systems" that would allow pluralistic communities to develop and engage in a limited amount of self-regulation. These systems include privately accessible Intranets, or sites that restrict access through passwords or some other form of age verification technique. Thus, ignoring the minimum standards that will be required for these communities to qualify for some measure of self-regulatory freedom, what is unspoken here is that specific subsections of the Internet population may exist, provided they keep well away from the public gaze. A ghetto without physical walls. Under the Bill, a co-regulatory approach is endorsed by the government, favouring the establishment of industry codes of practice by ISPs and (or) the establishment of a single code of practice by the content hosting industry (content developers are relegated to yet undetermined complementary state legislation). However, this section of the Bill, in mandating a range of minimum requirements for these codes of practice, and denying plurality to the content providers, places an administrative imperative above any communitarian spirit. That is, that the Internet should have no more than one community, it should be an entity bound by a single guiding set of principles and be therefore easier to administer by Australian censors. This administrative imperative re-encapsulates the dilemma faced by governments dealing with the Internet: that at heart, the broadcast and print press paradigms of existing censorship regimes face massive administrative problems when presented with a communications technology that allows for wholesale publication of materials by individuals. Whereas the limited numbers of broadcasters and publishers have allowed the development of Australia's system of classification of materials (on a sliding scale from G to RC classifications or the equivalent print press version), the new legislation introduced into the Senate uses the classification scheme simply as a censorship mechanism: Internet content is either "ok" or "not ok". From a public administration perspective, this allows government to drastically reduce the amount of work required by regulators and eases the burden of compliance costs by ISPs, by directing clear and unambiguous statements about the acceptability of existing materials placed online. However, as we have seen in other areas of social policy (such as the rationalisation of Social Security services or Health), administrative expedience is often antipathetic to small communities that have special needs, or cultural sensitivities outside of mainstream society. While it is not appropriate to argue that public administration creates negative social impacts through expedience, what can be presented is that, where expedience is a core aim of legislation, poor administration may result. For many Australian purveyors of pornography, my comments will be entirely unhelpful as they endeavour to find effective ways to spoof offshore hosts or bone up (no pun intended) on tunnelling techniques. Given the easy way in which material can be reconstituted and relocated on the Internet, it seems likely that some form of regulatory avoidance will occur by users determined not to have their content removed or blocked. For those regulators given the unenviable task of censoring Internet access it may be worthwhile quoting from Sexing the Cherry, in which Jeanette Winterson describes the town: whose inhabitants are so cunning that to escape the insistence of creditors they knock down their houses in a single night and rebuild them elsewhere. So the number of buildings in the city is always constant but they are never in the same place from one day to the next. (43) Thus, while Winterson saw this game as a "most fulfilling pastime", it is likely to present real administrative headaches to ABA regulators when attempting to enforce the Bill's anti-avoidance clauses. The Australian government, in adapting existing regulatory paradigms to the Internet, has overlooked the informal communities who live, work and play within the virtual world of cyberspace. In attempting to meet a perceived social need for regulation with political and administrative expedience, it has ignored the potentially cohesive role of government in developing self-regulating communities who need little government intervention to produce socially beneficial outcomes. In proscribing activity externally to the realm in which these communities reside, what we may see is a new type of community, one whose desire for a feast of flesh leads them to evade the activities of regulators who operate in the "meat" world. What this may show us is that in a virtual environment, the regulators' net is no match for a world wide web. References Alston, Richard. "Regulation is Not Censorship." The Australian 13 April 1999: 55. Paterson, K., et. al. Classification Issues: Film, Video and Television. Sydney: The Office of Film and Literature Classification, 1993. Patten, F. Personal interview. 9 Feb. 1999. Godana, B.A. Africa's Shared Water Resources: Legal and Institutional Aspects of the Nile, Niger and Senegal River Systems. London: Frances Pinter, 1985. Howard, John. The Australia I Believe In: The Values, Directions and Policy Priorities of a Coalition Government Outlined in 1995. Canberra: Liberal Party, 1995. Joint Select Committee On Video Material. Report of the Joint Select Committee On Video Material. Canberra: APGS, 1988. Office of Film and Literature Classification. Cinema & Video Ratings Guide. 1999. 1 May 1999 <http://www.oflc.gov.au/classinfo.php>. Smith, Marc A. "Voices from the WELL: The Logic of the Virtual Commons." 1998. 2 Mar. 1999 <http://www.sscnet.ucla.edu/soc/csoc/papers/voices/Voices.htm>. Winterson, Jeanette. Sexing the Cherry. New York: Vintage Books. 1991. Worthington, T. Testimony before the Senate Select Committee on Information Technologies. Unpublished, 1999. Citation reference for this article MLA style: Peter Chen. "Community without Flesh: First Thoughts on the New Broadcasting Services Amendment (Online Services) Bill 1999." M/C: A Journal of Media and Culture 2.3 (1999). [your date of access] <http://www.uq.edu.au/mc/9905/bill.php>. Chicago style: Peter Chen, "Community without Flesh: First Thoughts on the New Broadcasting Services Amendment (Online Services) Bill 1999," M/C: A Journal of Media and Culture 2, no. 3 (1999), <http://www.uq.edu.au/mc/9905/bill.php> ([your date of access]). APA style: Author. (1999) Community without flesh: first thoughts on the new broadcasting services amendment (online services) bill 1999. M/C: A Journal of Media and Culture 2(3). <http://www.uq.edu.au/mc/9905/bill.php> ([your date of access]).