Joshua Greene has argued that the empirical findings of cognitive science have implications for ethics. In particular, he has argued (1) that people’s deontological judgments in response to trolley problems are strongly influenced by at least one morally irrelevant factor, personal force, and are therefore at least somewhat unreliable, and (2) that we ought to trust our consequentialist judgments more than our deontological judgments when making decisions about unfamiliar moral problems. While many cognitive scientists have rejected Greene’s dual-process theory (...) of moral judgment on empirical grounds, philosophers have mostly taken issue with his normative assertions. For the most part, these two discussions have occurred separately. The current analysis aims to remedy this situation by philosophically analyzing the implications of moral dilemma research using the CNI model of moral decision-making – a formalized, mathematical model that decomposes three distinct aspects of moral-dilemma judgments. In particular, we show how research guided by the CNI model reveals significant conceptual, empirical, and theoretical problems with Greene’s dual-process theory, thereby questioning the foundations of his normative conclusions. (shrink)

The curriculum design, faculty characteristics, and experience of implementing masters' level international research ethics training programs supported by the Fogarty International Center was investigated. Multiple pedagogical approaches were employed to adapt to the learning needs of the trainees. While no generally agreed set of core competencies exists for advanced research ethics training, more than 75% of the curricula examined included international issues in research ethics, responsible conduct of research, human rights, philosophical foundations of research (...) class='Hi'>ethics, and research regulation and ethical review process. Common skills taught included critical thinking, research methodology and statistics, writing, and presentation proficiency. Curricula also addressed the cultural, social, and religious context of the trainees related to research ethics. Programs surveyed noted trainee interest in Western concepts of research ethics and the value of the transnational exchange of ideas. Similar faculty expertise profiles existed in all programs. Approximately 40% of faculty were female. Collaboration between faculty from low- and middleincome countries (LMICs) and high-income countries (HICs) occurred in most programs and at least 50% of HIC faculty had previous LMIC experience. This paper is part of a collection of papers analyzing the Fogarty International Research Ethics Education and Curriculum Development program. (shrink)

NIH's fogarty international Center has provided grants for the development of training programs in international research ethics for low- and middle-income (LMIC) professionals since 2000. Drawing on 12 years of research ethics training experience, a group of Fogarty grantees, trainees, and other ethics experts sought to map the current capacity and need for research ethics in LMICs, analyze the lessons learned about teaching bioethics, and chart a way forward for research ethics training (...) in a rapidly changing health research landscape. This collection of papers is the result. (shrink)

The influence of AI has spread globally, intriguing both the East and the West. As a result, some Chinese scholars have explored how AI and Chinese philosophy can be examined together, and have offered some unique insights into AI from a Chinese philosophical perspective. Similarly, we investigate how the two fields can be developed in conjunction, focusing on the popular Confucian philosophy. In this work, we use Confucianism as a philosophical foundation to investigate human-technology relations closely, proposing that a Confucian-imbued (...) AI would reduce prevalent AI ethical issues. Through this discussion, the strong substantivist stance that we will lose control over AI is refuted. We then discuss the practical elements of this project, explaining how passages from the Confucian text of the Analects can be incorporated into AI systems. As an example of a real-world context, psychology is used to demonstrate how the project could be practically applied. Potential criticisms surrounding the proposed project are also identified and challenged. By reducing the negative effects of common AI ethical issues and utilising Confucian principles from The Analects, AI systems can be more ethical, promoting peaceful relations between humans and technology. (shrink)

This research examines how it is to have tailored training programs to improve behavior at work. It focuses on aspects including interpersonal skills, communication, adaptability, and work ethics. Acknowledging the paucity of empirical research on particular training requirements for these characteristics, the study uses a descriptive-correlational methodology to examine information from ninety production employees at Fine Interiors Trading and Manufacturing Incorporated. To guarantee participation from a range of employment roles, participants were chosen using purposive sampling. Utilizing an (...) extensive survey to evaluate training requirements and demographic data. An assessment of the relationship between training requirements and demographic factors was done using statistical methods such as Chi Square tests and descriptive statistics. The findings indicate that different people have different levels of training demands, and there are strong relationships between the training needs and age, civil status, length of service, educational attainment, assignment area, and employment status. The results highlight the need to tailor training initiatives to particular worker requirements, fostering ongoing enhancement and career advancement. This research adds to the body of knowledge in academia and has real-world implications for businesses looking to get the most out of their training initiatives. (shrink)

POLICE ETHICS – Abstract Mark Lauchs -/- Police are an essential part of the justice system. They are the frontline actors in keeping the peace, social stability and cohesion. Thus good governance relies on honest policing. However, there will always be at least a small group of corrupt police officers, even though Australians are culturally averse to corruption (Khatri, Tsang, & Begley, 2006). There have been many cases where the allegations of police corruption have reached to the highest levels (...) of a state police force (Blanch, 1982) and, in the case of the Fitzgerald Inquiry (Fitzgerald, 1989), ended in a commissioner being convicted of corruption. -/- Any public official who places their own interests before those of the public have corrupted a system in which they are supposed to act as agents of the public, will undermine the good governance of a society (Lauchs, 2007). Police officers attract offers of corruption because of their ability to enforce or ignore the law. Police who are unethical or in financial stress are vulnerable to offers of illicit payments. Longstanding arrangements of corruption within a police branch can lead to a corruption network between police and criminals. Organised police corruption constitutes “social behaviour, conducted in groups within organisations, that is powerful enough to override the officer’s oath of office, personal conscience, departmental regulations and criminal laws.” (Punch, 2000) it is an even greater threat to the community because the damage done has more impact than the sum of the individual acts of corruption. This chapter will discuss the types of police corruption and focus on the organisation as the source of core police culture. -/- . (shrink)

This paper delves into the significance and challenges of Artificial Intelligence (AI) ethics and justice in terms of Common Good and Well-being, fairness and non-discrimination, rational public deliberation, and autonomy and control. Initially, the paper establishes the groundwork for subsequent discussions using the Academia Sinica LLM incident and the AI Technology R&D Guidelines of the National Science and Technology Council(NSTC) as a starting point. In terms of justice and ethics in AI, this research investigates whether AI can fulfill (...) human common interests and welfare. Taking AI injustice as an example, I analyze the practical assessment of AI regarding regional, industrial, and social impacts. Further, this paper discusses the challenges of fairness and non-discrimination in AI, specifically addressing the issue of training on biased data, discussing the acquisition of bias by AI and post-processing supervision issues, and emphasizing the importance of rational public deliberation in this process. Then, this research examines the challenges and countermeasures the rational public faces in public deliberation, such as the importance of education in STEM scientific literacy and technological capabilities. Finally, in discussing AI and autonomy, I propose a 'Human-Centered Approach’ rather than relying solely on the 'Technological Utility Maximization' brought by AI to achieve substantial AI justice. -/- Keywords: AI Ethics and Justice, Fairness and Non-Discrimination, Biased Data Training, Public Deliberation, Autonomy, Human-Centered Approach . (shrink)

This paper assesses the state of research ethics in low- and middle-income countries and the achievements of the Fogarty International Center's bioethics training program since 2000. The vision of FIC for the next decade of research ethics education is encapsulated in four proposed goals: (1) Ensure sufficient expertise in ethics review by having someone with long-term training on every high-workload REC; (2) Develop LMIC capacity to conduct original research on critical ethical issues by supporting doctoral (...) and postdoctoral training and career paths for research ethicists; (3) Make research training and review at LMIC institutions sustainable by identifying additional funding mechanisms and models; (4) Make institutional research systems more ethical and efficient through context-specific training integrated into all levels of scientific training. (shrink)

Purpose: The objective of this study is to determine the importance of supplementary medical ethics course for resident physicians. In this study, we assessed the current state of their knowledge of medical ethics and aimed to improve and deepen their understanding of clinical scenarios to increase their awareness of the link between the practice of medicine and ethical issues. Methods: The course was held for groups of 10-12 people for 3 days a week for a total of 6 (...) hours. Tests given prior to and following completion of the course were used to assess the effectiveness of a medical ethics training course in which 120 resident physicians completed. The evaluation was made on the basis of the same pre-and post-tests (14 scenarios) and direct observation of participants. Result and Discussion: The average age was 28.23 ± 4.08 and 25% were female and 75% were male. Of the participants, 68.3% were training to be internists, 24.2% were training to be surgeons, and 7.5% were training in laboratory medicine. There was a significant statistical difference between the mean total scores of both tests (p=0.00). After completing the course, residents took into account the medical ethical principles while discussing ethical decisions. Conclusion: After finishing the course, participants defended their responses in regard to issues of medical ethics more carefully and articulated their thoughts more clearly. Our experience demonstrated that the trainees benefited from a structured curriculum in medical ethics. We believe that the development and implementation of our course may serve as a case study for training resident physicians in medical ethics. (shrink)

This paper presents an ethical framework designed to support the development of critical data literacy for research methods courses and data training programmes in higher education. The framework we present draws upon our reviews of literature, course syllabi and existing frameworks on data ethics. For this research we reviewed 250 research methods syllabi from across the disciplines, as well as 80 syllabi from data science programmes to understand how or if data ethics was taught. We also reviewed (...) 12 data ethics frameworks drawn from different sectors. Finally, we reviewed an extensive and diverse body of literature about data practices, research ethics, data ethics and critical data literacy, in order to develop a transversal model that can be adopted across higher education. To promote and support ethical approaches to the collection and use of data, ethics training must go beyond securing informed consent to enable a critical understanding of the techno-centric environment and the intersecting hierarchies of power embedded in technology and data. By fostering ethics as a method, educators can enable research that protects vulnerable groups and empower communities. (shrink)

A study was conducted on ethical leadership in institutions of higher education. Objectives of the study were: (i). Illustrate theories of ethical leadership in higher education institutions; (ii) Determine importance of ethical leadership in higher education institutions; and (iii) Determine challenges facing ethical leadership in institutions of higher learning. The total number of written texts sampled was 32. The researcher employed non-probability sampling. The type employed was online convenience sampling using web scraping. The interpretivism philosophical assumption led this investigation, and (...) the qualitative approach was used. Case study was employed as a design and content analysis as a data analysis tool. The study found out that ethical leadership is essential in higher education institutions because it establishes a solid ethical foundation, fosters an environment of integrity, and contributes to the institutions' long-term success and viability. It acts as a model for all stakeholders, motivating them to follow ethical concepts and values in their academic pursuits and institutional responsibilities. The challenges of ethical leadership in higher education institutions range from fiscal limits to issues about diversity, governance, and technology. It is vital for higher education institutions to address these concerns in order to maintain their integrity and efficiency. Recommendations included but were not limited to the following: (i)Ethical leaders should model the behaviour they expect from their staff and students. Show integrity, honesty, and justice in your acts and decisions; (ii) Establish Clear Ethical Standards: Develop an ethical code or set of fundamental ideas for your educational community. Ensure that these expectations are communicated to all stakeholders, including staff, students, parents, and the general public;(iii). Encourage Open Communication: Create an environment in which faculty and students can express concerns and report unethical behaviour. Encourage transparency and active listening while responding to remarks; and (iv). Ethical Decision-Making Training: Provide leaders and personnel with ethical decision-making training and professional development opportunities. Use case studies and real-life occurrences to help in discussions about ethical quandaries. (shrink)

This chapter examines the possibility of using AI technologies to improve human moral reasoning and decision-making, especially in the context of purchasing and consumer decisions. We characterize such AI technologies as artificial ethics assistants (AEAs). We focus on just one part of the AI-aided moral improvement question: the case of the individual who wants to improve their morality, where what constitutes an improvement is evaluated by the individual’s own values. We distinguish three broad areas in which an individual might (...) think their own moral reasoning and decision-making could be improved: one’s actions, character, or other evaluable attributes fall short of one’s values and moral beliefs; one sometimes misjudges or is uncertain about what the right thing to do is in particular situations, given one’s values; one is uncertain about some fundamental moral questions or recognizes a possibility that some of one’s core moral beliefs and values are mistaken. We sketch why one might think that AI tools could be used to support moral improvement in those areas, and describe two types of assistance: preparatory assistance, including advice and training supplied in advance of moral deliberation; and on-the-spot assistance, including on-the-spot advice and facilitation of moral functioning over the course of moral deliberation. Then, we turn to some of the ethical issues that AEAs might raise, looking in particular at three under-appreciated problems posed by the use of AI for moral self-improvement: namely, reliance on sensitive moral data; the inescapability of outside influences on AEAs; and AEA usage prompting the user to adopt beliefs and make decisions without adequate reasons. (shrink)

Recently in this journal, Jessica Morley and colleagues (AI & SOC 2023 38:411–423) review AI ethics and education, suggesting that a cultural shift is necessary in order to prepare students for their responsibilities in developing technology infrastructure that should shape ways of life for many generations. Current AI ethics guidelines are abstract and difficult to implement as practical moral concerns proliferate. They call for improvements in ethics course design, focusing on real-world cases and perspective-taking tools to immerse (...) students in challenging situations with relatable personal, social and environmental implications. The present paper considers the ACTWith model of moral cognition for use in such training contexts. Morley and colleagues' paper and contemporary literature are reviewed. Whistleblowing as a source for relatable case studies is discussed, and the purpose of ethics education considered. The ACTWith model is introduced, and correlations with contemporaries noted. The ACTWith model has been successfully employed in a broad range of technology ethics courses in the Netherlands and South Korea. Illustrations are offered. Correlations with contemporary efforts are drawn in the context of software engineering. Summary discussion considers strengths and limitations of the ACTWith program. Overall, the paper emphasizes training high-level moral reasoning through guided inquiry education informing lifetime professional practice, and indicates an outstanding need for teachers able to do the job. (shrink)

The creation of guidelines has long been a popular means of conveying normative requirements in scientific and medical research. The recent case of He Jiankui, whose research flouted both widely accepted ethical standards and a set of field-specific guidelines he co-authored, raises the question of whether guidelines are an effective means of preventing misconduct. This paper advances the theory that guidelines can facilitate moral rationalization, a form of motivated reasoning. Moral rationalization in research occurs when individuals justify their actions with (...) plausible reasons that cohere with their moral standards. This allows them to act as they want while believing in their own goodness. If guidelines facilitate moral rationalization, this has implications for research ethics training and for the work of applied ethicists. Research ethics training ought to incorporate reflection on conative features of reasoning, including incentives to commit misconduct, and applied ethicists ought to be circumspect about their use of ethics guidelines. Otherwise, they are feeding the fire of rationalization with the cognitive material practitioners need to accomplish their desired ends. (shrink)

Scientific literacy is built on critical thinking. The postbaccalaureate workforce enhances our economies and societies by contributing a wealth of knowledge and skill sets to local communities, respective industries, and beyond as our world becomes increasingly interconnected. Education in scientific literacy should teach students how to learn about science and how to cultivate and communicate a positive attitude about science. Learners in a 200-level nonmajors biotechnology course engaged with a series of ethical dilemmas after mastering the basic elements of argument (...) structure and advanced tools in argument evaluation. To introduce collaboration as a constructive process in undergraduate education, student interactions with peers require guidance, flexibility, and compassion to learn from each other. Students gain critical thinking mastery from two modules addressing how we argue and evaluate claims. Students apply these critical thinking skills to various ethical arguments involving responsible conduct of research training. Using our structured and interdisciplinary approach, new scholars learn through practice how to read, analyze, and evaluate research scenarios and respond to potential ethical situations. This strategy allows students to develop important scholarly skills, including a systematic approach to evaluating credibility and applying generosity to theirs and others' understanding of their circumstances. (shrink)

This book examines the role of military virtues in today's armed forces. -/- Although long-established military virtues, such as honor, courage and loyalty, are what most armed forces today still use as guiding principles in an effort to enhance the moral behavior of soldiers, much depends on whether the military virtues adhered to by these militaries suit a particular mission or military operation. Clearly, the beneficiaries of these military virtues are the soldiers themselves, fellow-soldiers, and military organizations, yet there is (...) little that regulates the behavior of soldiers towards civilian populations. As a result, troops trained for combat in today's missions sometimes experience difficulty in adjusting to the less aggressive ways of working needed to win the hearts and minds of local populations after major combat is over. It can be argued that today's missions call for virtues that are more inclusive than the traditional ones, which are mainly about enhancing military effectiveness, but a convincing case can be made that a lot can already be won by interpreting these traditional virtues in different ways. -/- This volume offers an integrated approach to the main traditional virtues, exploring their possible relevance and proposing new ways of interpretation that are more in line with the military tasks of the 21st century. -/- The book will be of much interest to students of military ethics, philosophy, and war and conflict in general. (shrink)

Machine intelligence already helps medical staff with a number of tasks. Ethical decision-making, however, has not been handed over to computers. In this proof-of-concept study, we show how an algorithm based on Beauchamp and Childress’ prima-facie principles could be employed to advise on a range of moral dilemma situations that occur in medical institutions. We explain why we chose fuzzy cognitive maps to set up the advisory system and how we utilized machine learning to train it. We report on the (...) difficult task of operationalizing the principles of beneficence, non-maleficence and patient autonomy, and describe how we selected suitable input parameters that we extracted from a training dataset of clinical cases. The first performance results are promising, but an algorithmic approach to ethics also comes with several weaknesses and limitations. Should one really entrust the sensitive domain of clinical ethics to machine intelligence? (shrink)

This article fosters the significance of Muhammad Iqbal’s pacifist ethics in the post-9/11 world. In the post-9/11, there emerged a new world order in which violence emerged in many guises, including terrorism and war, which has devastated global peace since the advent of the twenty-first century. Undeniably, the threat of a nuclear war has been constantly harassing the world. Under these atrocious conditions, the question is whether Iqbal’s pacifist ethics could help achieve and sustain global peace. Iqbal was (...) an empirically informed and trained philosopher in the early twentieth century in the Western and Islamic traditions. He witnessed the First World War and identified the factors of the Second World War, which had started just a year after his death. Iqbal identified that materialistic interests and colonial and imperial exploitations cause conflicts, eventually leading to violence and war. The recurrent problem is how we avoid the Third World War to sustain global peace. Iqbal’s ethics offer two ideas for achieving global peace: reverence for humanity and human fraternity. Reverence for humanity helps develop human potential, which promotes creative activities vital for positive peace. Human fraternity is the only dependable unity among human beings, despite their particular races, colours, cultures, or languages, for acquiring global peace. The article thus demonstrates the relevance and significance of Iqbal’s ethics in achieving and sustaining a peaceful co- existence in the world. (shrink)

This paper focuses on the question of What kind of engineering ethics (EE) is needed to develop holistic engineers who can practice and promote the principles of sustainable development? -/- It is argued that, given the existence of other models, an approach to EE, as argued for at EESD 2016, centred on “training engineers for handling ethical dilemmas in sustainability contexts” (Lundqvist and Svanstrom 2016) is inadequate to address the sustainability challenge facing engineers.. We contend that while EE (...) is now a diverse and fragmented field sociological tools can be used to understand this diversity. A framework is offered for understanding different approaches. This is used as the basis for arguing for a more extended and broad approach which allows us to focus on the relationship between social structure and human action and the need for “adequate social institutions and structures” (Becker 2012: 28) to enable ethical action. Thus engineers not should only understand the constraints and enablers emanating from the environments in which they work but can also strive for change in these environments. (shrink)

Recent events have revived questions about the circumstances that ought to trigger therapists' duty to warn or protect. There is extensive interstate variation in duty to warn or protect statutes enacted and rulings made in the wake of the California Tarasoff ruling. These duties may be codified in legislative statutes, established in common law through court rulings, or remain unspecified. Furthermore, the duty to warn or protect is not only variable between states but also has been dynamic across time. In (...) this article, we review the implications of this variability and dynamism, focusing on three sets of questions: first, what legal and ethics-related challenges do therapists in each of the three broad categories of states (states that mandate therapists to warn or protect, states that permit therapists to breach confidentiality for warnings but have no mandate, and states that give no guidance) face in handling threats of violence? Second, what training do therapists and other professionals involved in handling violent threats receive, and is this training adequate for the task that these professionals are charged with? Third, how have recent court cases changed the scope of the duty? We conclude by pointing to gaps in the empirical and conceptual scholarship surrounding the duty to warn or protect. (shrink)

Biomarker-based predictive tests for subjectively asymptomatic Alzheimer’s disease (AD) are utilized in research today. Novel applications of artificial intelligence (AI) promise to predict the onset of AD several years in advance without determining biomarker thresholds. Until now, little attention has been paid to the new ethical challenges that AI brings to the early diagnosis in asymptomatic individuals, beyond contributing to research purposes, when we still lack adequate treatment. The aim of this paper is to explore the ethical arguments put forward (...) for AI aided AD prediction in subjectively asymptomatic individuals and their ethical implications. The ethical assessment is based on a systematic literature search. Thematic analysis was conducted inductively of 18 included publications. The ethical framework includes the principles of autonomy, beneficence, non-maleficence, and justice. Reasons for offering predictive tests to asymptomatic individuals are the right to know, a positive balance of the risk-benefit assessment, and the opportunity for future planning. Reasons against are the lack of disease modifying treatment, the accuracy and explicability of AI aided prediction, the right not to know, and threats to social rights. We conclude that there are serious ethical concerns in offering early diagnosis to asymptomatic individuals and the issues raised by the application of AI add to the already known issues. Nevertheless, pre-symptomatic testing should only be offered on request to avoid inflicted harm. We recommend developing training for physicians in communicating AI aided prediction. (shrink)

Ebola is a deadly disease with no cure; there is no vaccine developed yet. Many died during the 2014 outbreak in West Africa, and many healthcare professionals went to the virus infected area to treat the patients while placing their lives in danger. Not every medical professional placed in the field is a fully trained specialist, and sometimes one or two under-trained doctors are in charge of the entire clinic with some nurses and operating technicians. When unexpected outbreaks of the (...) virus occur in the places, the doctor(s) would encounter medical and ethical dilemmas. Should they leave or stay? In fact, this dilemma is not confined to the Ebola pandemic but relevant to all similar cases. In this paper, three authors, a medical resident, a clinical bioethicist, and a theoretical bioethicist respond to the dilemma. (shrink)

Effective ethics teaching and training must cultivate both the critical thinking skills and the character traits needed to deliberate effectively about ethical issues in personal and professional life. After highlighting some cognitive and motivational obstacles that stand in the way of this task, the article draws on educational research and the author's experience to demonstrate how cooperative learning techniques can be used to overcome them.

This is a paper about the methodology of normative ethics. I claim that much work in normative ethics can be interpreted as modelling, the form of inquiry familiar from science, involving idealised representations. I begin with the anti-theory debate in ethics, and note that the debate utilises the vocabulary of scientific theories without recognising the role models play in science. I characterise modelling, and show that work with these characteristics is common in ethics. This establishes the (...) plausibility of my interpretation. Taking methodological inspiration from modelling in science gives us new tools for managing idealisations, and a new perspective on pluralism. I demonstrate why this interpretation is a fruitful way of interpreting ethics, by looking at three case studies. First, I return to the anti-theory debate and argue that modelling opens up a new middle ground. Second, I argue that a modelling lens offers a new way of understanding impossibility theorems in population ethics, and their bearing on ethics as a whole. Finally, I show how viewing our work as modelling can be deployed in debates within ethics, using the debate over prioritarianism as an example. I close with further methodological suggestions for those who choose to see themselves as modellers. I discuss the role of counterexamples, our responses to moral disagreement, and the training of new ethicists. (shrink)

Just as humans can draw conclusions responsibly or irresponsibly, so too can computers. Machine learning systems that have been trained on data sets that include irresponsible judgments are likely to yield irresponsible predictions as outputs. In this paper I focus on a particular kind of inference a computer system might make: identification of the intentions with which a person acted on the basis of photographic evidence. Such inferences are liable to be morally objectionable, because of a way in which they (...) are presumptuous. After elaborating this moral concern, I explore the possibility that carefully procuring the training data for image recognition systems could ensure that the systems avoid the problem. The lesson of this paper extends beyond just the particular case of image recognition systems and the challenge of responsibly identifying a person’s intentions. Reflection on this particular case demonstrates the importance (as well as the difficulty) of evaluating machine learning systems and their training data from the standpoint of moral considerations that are not encompassed by ordinary assessments of predictive accuracy. (shrink)

Clinical ethics consultants (CECs) are not moral authorities. Standardization of CECs’ professional role does not confer upon them moral authority. Certification of particular CECs does not confer upon them moral authority (nor does it reflect such authority). Or, so we will argue. This article offers a distinctly Orthodox Christian response to those who claim that CECs—or any other academically trained bioethicist—retain moral authority (i.e., an authority to know and recommend the right course of action). This article proceeds in three (...) parts. First, we discuss recent movements toward the certification of CECs in the United States, focusing primarily on proposals and programs put forth by the American Society for Humanities and Bioethics (ASBH). Second, we outline two secular reasons to be concerned about the relevant trends toward certification. For one thing, certification is currently being advanced via political dominance, rather than gaining authority by reliance on rigorous philosophical argument or reason. For another, the trends operate on the assumption that there exists a secular, content-full, canonical, morality. There is no such morality. Next, we argue that Orthodox Christians should resist the current trends toward certification of CECs. Specifically, we unpack ways in which the ASBH’s certification program (and those like it) conflict with Orthodox claims about moral authority and the moral life more generally. We conclude that Orthodox Christians should resist the current certification trends. (shrink)

The development of a code of ethics for a profession can be an indicator of the coherence and stability of a discipline as a unique and singular entity. Since “bioethics”, as a discipline, is not one profession but many, practiced by persons with not one but many varying responsibilities and training, it has been argued that no code of ethics is possible for the discipline(s) of bioethics. I argue that a code of ethics is possible for (...) bioethics by looking at the nature of the various disciplines and noting necessary overlap between them, and deriving the ethics from the nature of the discipline(s) themselves. I show how this can be done by arguing that strict rules about funding and conflict of interest are necessary for bioethicists. (shrink)

This paper examines the integration of ethical considerations in management accounting (MA) education. Drawing on the work of Alisdair MacIntyre, it is argued that MA instruments such as performance measurement are not morally neutral, but instead bear moral implications. Therefore, this paper contends that MA students should be trained to take these moral implications into consideration alongside MA's technical aspects. A content analysis is carried out to examine the integration of ethical considerations in top-ranked MA textbooks. The findings indicate that (...) these textbooks, particularly the introductory textbooks, marginally integrate ethical considerations. Furthermore, the findings point to the risk of detaching ethical considerations from the discussion of MA's technical aspects, which may weaken the potential of the ethical considerations and turn them into ‘afterthoughts’. Finally, this paper offers practical suggestions for the improvement of the integration of ethical considerations in MA education and concludes with directions for future research. (shrink)

Over the past few years we have seen an increasing number of legal proceedings related to inappropriately implemented technology. At the same time career paths have diverged from the foundation of statistics out to Data Scientist, Machine Learning and AI. All of these new branches being fundamentally branches of statistics and mathematics. This has meant that formal training has struggled to keep up with what is required in the plethora of new roles. Mathematics as a taught subject is still (...) based in decades old teaching specifications and has not been updated centrally as a curriculum to include new technologies, coding or ethics. This subject area is firmly split between ICT and Mathematics in secondary school, continuing on to be split between Computer Science and Mathematics at University. As we move forwards with technology we see these once seperate fields becoming increasingly intertwined. We propose that existing provision for concepts such as ethics and societal responsibility in analysis currently exist but have not been incorporated into the mainstream curriculum of School or University. This is partially due to the split between fields in an educational setting but also the speed with which education is able to keep up with Industry and its requirements. Principles and frameworks of socially responsible modelling beginning at school level means that ethics and real-life modelling are introduced much earlier than normal. Integrating these concepts with philosophical principles of society and politics ensures a suitable background for future modellers and users of technology to draw on. Modelling is currently undertaken in technical sciences at University but the Subject Benchmark Statements are not current (Subject Benchmark Statements describe the nature of study and the academic standards expected of graduates in specific subject areas. They show what graduates might reasonably be expected to know, do and understand at the end of their studies). Even in 2019 the UK did not yet have Benchmark Statements that discuss the learning to be done in Higher Education around AI and advanced Machine Learning. Where there is provision for AI and Data Science within degree courses ethics is not generally highlighted as a key concept. As such there can be a lack of focus on the teaching of modelling or ethics as specific skills. The skills required to use a basic statistical model, for example would not be sufficient to start from scratch and build an ethical model reflecting real-world scenarios with which to inform policy or organisational decision making. This is a skill in itself and includes such aspects as awareness of data quality, ethics, user implementation problems, context and an understanding of the environment that the model is being created in. As the field of analytics has progressed so quickly in the last decade modules such as those covering AI have simply been bolted on to Maths or Computing degrees rather than being fully detailed as key areas of study or driving new, more integrated courses of study. This paper posits that gaps at primary, secondary and tertiary educational levels need to be addressed. Implementing and integrating key concepts from school level is essential so that areas such as assumptions, caveats, quality assurance and answering the right questions with constructive challenge become a cultural fixture. This not only helps developers of technology but users of rapidly developing technology also. In addition, leadership and soft skills as part of this education will ensure that a cultural shift can take place and promote continuous improvement in analysis within organisations. The addition of key concepts throughout the educational system and the updating of potentially outdated curriculums is key to ensuring a functional society. A society where every citizen is a user of tech and those that develop it can be ethical and socially responsible in its development. (shrink)

Objective: This main aim of the study is to explore COVID-19 pandemic problems from the perspective of public health-clinical care ethics through online mediareports in Turkey. Method: This research was designed as a descriptive and qualitative study that assesses COVID-19 through online media reports on critics between the periods of March 11, 2020 and April 2 2020 as a quantitative as number of reports and qualitative study, across Turkey. Reports were from Turkish Medical Association websites which included newspaper reports. (...) Study data were presented as statistically and qualitative data case and headlines. No ethical or ofTicial permission was sought as the study was conducted through open access internet news sites. Results: This online reports analysis retrieved about 6723 articles about the COVID-19. According to study data, information about COVID-19 were themed as follows: general deTiciencies in taking action and isolation, lack of isolation, passengers and transport vehicles not quarantined ; insufTicient diagnostic tests, decision to test after healthcare professionals become infected, lack of equipment, lack of evaluation outbreak countries [Table 2]. Conclusion and Suggestions: COVID-19 is a pandemic and is a global public health problem that concerns every individual and needs to be handled carefully. This requires a multi-faceted preparation and education. In this context, healthcare professionals should be well trained in this aspect and have all the necessary equipment throughout the process. Additionally, it should work systematically with the cooperation of all health organizations, the Ministry of Health, local governments and of course the media, in order to inform society, fairly distribute the resources and to implement the safety measures effectively. BrieTly, lack of transparency, insufTicient information, limited resources, lack of public health protection measures such as partial quarantine decision, partial implementation of the scientiTic board's re c ommenda ti on s fo r e c on omi c rea s on s, and contradiction of the explanations are revealed as serious ethical problems. (shrink)

The article discusses key meditation-based programs aimed at nurturing and training the ability to empathize. Historically, these programs have been drawn to Buddhist teachings and traditional meditation practices, but in the process of adapting to global world and a secular context, they separate themselves from religion. In the process of research, I try to demonstrate the importance of these methods for philosophy, ethics and education, since the cultivation of compassion helps to better and more deeply understand the nature (...) of a person, motivation and improve social interaction. Important for the modern world can be not only the therapeutic effect of the mentioned methods, but also their application in the field of philosophy. Although the vectors of Buddhism as religion and humanistic ethics may differ, they seek to improve the quality of human life, develop compassion, respect, trust to the world, and complement each other in conditions of environmental, social, and psychological crisis. For Ukraine, methods of compassion training are very important in the context of war and post-war healing of society. Education in general, and philosophical education in particular, will need a wide range of tools for healing collective trauma, returning to oneself, finding the home of being. (shrink)

I begin the first part by showing how situationism should make us question traditional understandings of virtues as intrinsic dispositions. I concentrate specifically on situationist experiments related to mood. I then introduce Islamic virtue ethics and the dawa movement. In parts two and three I examine ethnography of the dawa movement to explore how they deal with worries about the influence of mood on their virtue. In part two I show how they train their habits in very traditional virtue (...) ethics ways in order to be more resilient when faced with virtue-diminishing affective situations. In part three I show how the situation, rather than hindering practitioners, is recruited into helping these women achieve piety. I conclude, in part four, by showing the dawa movement's creative use of the Islamic veil as a way to help these women deal with the objection that one cannot avoid all bad situations. Going beyond social psychological experiments, I examine two methodological sources not found in situationist debates. First, I argue for ethnography as an empirical method through which to study virtue. I draw on ethnography of the Islamic women's dawa movement. Secondly, the work in the philosophy of mind on ‘affective scaffolding’. (shrink)

The mental health crisis and loneliness epidemic have sparked a growing interest in leveraging artificial intelligence (AI) and chatbots as a potential solution. This report examines the benefits and risks of incorporating chatbots in mental health treatment. AI is used for mental health diagnosis and treatment decision-making and to train therapists on virtual patients. Chatbots are employed as always-available intermediaries with therapists, flagging symptoms for human intervention. But chatbots are also sold as stand-alone virtual therapists or as friends and lovers. (...) There is evidence that these uses of AI and chatbots can provide better quality service, improve accessibility, and lower costs. The systems can reduce the stigma and shame of sharing their problems and leverage a mass of biometric and behavioral data to supplement self-reports. As the systems' intelligence rapidly improves, they will need to be rigorously tested for the accuracy and precision of their diagnoses and the quality of their interactions with patients. As chatbots become indistinguishable from humans and leverage their superhuman capacity to detect affect and draw on knowledge of a patient’s life, patients will be drawn to attribute personality to and relationship with the chatbot. Consequently, it will be essential to study what the “therapeutic alliance” with an actual human counselor provides and the risks of patients attributing such a relationship to a one-sided or “parasocial” relationship. (shrink)

Great Britain subjugated colonists using various power strategies, including dehumanization, misinformation, fear, and other divisive strategies. The Founders described these oppressive strategies as “a long train of abuses and usurpations.” Throughout the Declaration of Independence and the U.S. Constitution, the Founding Fathers imbued the people with hope in a government for the people: one unlike that of the monarchy, which sought to protect itself at the expense of colonists. As a result, the Founders created a government more likely to lead (...) with fairness, demonstrate respect for human dignity, unite Americans as one people, empower citizens through hope, and lead the nation toward security. This socio-ethical framework was an abductive discovery nested within a grounded theory study where it had been concluded that the first principles of democracy were woven within the American founding documents. Using Charmaz’s constructivist grounded theory, the first principles of democracy—knowledge, fairness, human dignity, hope, unity, and security—were used to answer an emerging research question: Are there two democratic frameworks in the founding documents, and how do they differ? The first principles of democracy promote a culture of ethics, resilience, and freedom. Their empowering disposition makes them suitable as a normative framework for a democratic government for the people. (shrink)

Democratic societies expect their armed forces to act in a morally responsible way, which seems a fair expectation given the fact that they entrust their armed forces with the monopoly of violence. However, this is not as straightforward and unambiguous as it sounds. Present-day military practices show that political assignments, social and cultural contexts, innovative technologies and organisational structures, present military personnel with questions and dilemma’s that can have far-reaching consequences for all involved – not in the last place for (...) the soldiers themselves. A thorough training and education, in which critical thinking is developed and stimulated, seems therefore a necessary condition for morally responsible behaviour. This book aims to contribute to this form of ‘reflective practitioning’ in military practice. (shrink)

If humans may indeed legitimately intervene in conservation areas to let nature be and to protect the lives of all the diverse individual animals under their care, then the management of elephants must be legitimate as part of the conservation of natural world diversities. If this is so, to what extent are current management options ethically acceptable? In this article I address the ethics of the management options available once the judgement has been made that there are too many (...) elephants in a conservation area. I evaluate the ethical acceptability of four options, i.e., the simulation of nature, translocation, contraception, and culling. I furthermore ask whether the harsh blow of culling under very specific conditions can be softened by the taming and training of African elephants. I then examine the ethics of decision making about these issues. Before I do so, two issues must be discussed that decisively influence the management of elephants. The one is whether it is ethically justifiable to fence in elephants. The second is the ethical requirements of the scientific practice that informs management decisions. In the article I come to the conclusion that all four options are ethically flawed. All four require some violation of the important injunction to let nature be and to treat individual animals with respect. However, to do nothing and allow a loss of other species violates the important goal of conserving natural world diversity. (shrink)

The increasing demand for transparency in AI has recently come under scrutiny. The question is often posted in terms of “epistemic double standards”, and whether the standards for transparency in AI ought to be higher than, or equivalent to, our standards for ordinary human reasoners. I agree that the push for increased transparency in AI deserves closer examination, and that comparing these standards to our standards of transparency for other opaque systems is an appropriate starting point. I suggest that a (...) more fruitful exploration of this question will involve a different comparison class. We routinely treat judgments made by highly trained experts in specialized fields as fair or well-grounded even though—by the nature of expert/layperson division of epistemic labor—an expert will not be able to provide an explanation of the reasoning behind these judgments that makes sense to most other people. Regardless, laypeople are thought to be acting reasonably—and ethically—in deferring to the judgments of experts that concern their areas of specialization. I suggest that we reframe our question regarding the appropriate standards of transparency in AI as one that asks when, why, and to what degree it would be ethical to accept opacity in AI. I argue that our epistemic relation to certain opaque AI technology may be relevantly similar to the layperson’s epistemic relation to the expert in certain respects, such that the successful expert/layperson division of epistemic labor can serve as a blueprint for the ethical use of opaque AI. (shrink)

One of the methods of teaching ethics, which has recently attracted the attention of researchers in the field of ethics and education and has a long history in Islamic teachings, is teaching through games, the main purpose of this article is to explain it in detail and examine the capacities and advantages of this method; With the difference that in this article, our focus is not on a specific type or case of games, but on the absolute of (...) collective games that do not necessarily have an ethical design. Therefore, in this article, by using inference and documental methods and using library resources, after reviewing the background of indirect methods of moral education, the game is defined and then, while enumerating a number of effective functions of the game in the moral improvement of the players, some advantages of this method over other training methods have been mentioned. Strengthening moral humility, balance between personal interest and collective interest, creating the capacity to win and finally the spirit of acceptance of failure are among the capacities of the game in moral education. (shrink)

In this article, we explore some of the roles of cameras in policing in the United States. We outline the trajectory of key new media technologies, arguing that cameras and social media together generate the ambient surveillance through which graphic violence is now routinely captured and circulated. Drawing on Michel Foucault, we suggest that there are important intersections between this video footage and police subjectivity, and propose to look at two: recruit training at the Washington state Basic Law Enforcement (...) Academy and the Seattle Police Department’s body-worn camera project. We analyze these cases in relation to the major arguments for and against initiatives to increase police use of cameras, outlining what we see as techno-optimistic and techno-pessimistic positions. Drawing on the pragmatism of John Dewey, we argue for a third position that calls for field-based inquiry into the specific co-production of socio-techno subjectivities. (shrink)

Background: Patient participation in clinical ethics support services has been marked as an important issue. There seems to be a wide variety of practices globally, but extensive theoretical or empirical studies on the matter are missing. Scarce publications indicate that, in Europe, patient participation in CESS varies from region to region, and per type of support. Practices vary from being non-existent, to patients being a full conversation partner. This contrasts with North America, where PP seems more or less standard. (...) While PP seems to be on the rise in Europe, there is no data to confirm this. This study sought a deep understanding of both habits and the attitudes towards PP in the Netherlands, including respondents’ practical and normative perspectives on the matter. Methods and Results: We developed a national survey on PP for Dutch CESS staff. Our survey comprised a total of 25 open and close-ended questions, focused on four topics related to PP goals of CESS, status quo of PP, ideas and ideals concerning PP, and obstacles for PP. Discussion: The four most important findings were that: Patient participation in Dutch CESS is far from standard. Views on patient participation are very much intertwined with the goals of ethics support. Hesitations, fears and perceived obstacles for PP were not on principle and Most respondents see PP as a positive opportunity, yet requiring additional training, practical guidance and experience. Conclusions: Various normative reasons require PP. However, PP seems far from standard and somewhat rare in Dutch CESS settings. Our respondents did not raise many principled objections to PP. Instead, reasons for the lack of PP are intertwined with viewpoints on the goals of CESS, which seemingly focus on supporting health care professionals. Training and practical guidance was thought to be helpful for gaining experience for both CESS staff and HCPs. (shrink)

Despite of the undeniable advantages and surprising applications of them in training and industry as well as cultures of different countries, there have been many ethical issues concerning intelligent and computer systems. Presenting a definition of artificial intelligence and intelligent systems, the research paper deals with the shared ethical issues of intelligent systems, computer systems as well as the global network; and then it concentrates on the most important ethical issues of two types of intelligent systems, i.e. data-analysis system (...) and expert system. (shrink)

This essay considers the dependency of trans youth by bridging transgender studies with feminist care ethics to emphasize a trans wisdom about solidarity through dependency. The first major section of the essay argues for reworking Sara Ruddick's philosophy of mothering in the context of trans and gender‐creative youth. This requires, first, stressing a more robust interaction among her divisions of preservative love, nurturance for growth, and training for acceptability, and second, creating a more nuanced account of “nature” in (...) relation to nurturance for growth to avoid casting transition as contrary to a trans youth's healthy development. In the second major section of the essay, I depart from Ruddick's framework to emphasize the difference of care for trans youth by trans and/or queer communities and through mutual caregiving, stressing a trans wisdom about dependency and solidarity found in the work of Sylvia Rivera and Marsha P. Johnson. Turning to Eva Feder Kittay's links between dependency work and equality, I argue that Rivera and Johnson's work contains a distinct knowledge derived from practice necessitating the connection between solidarity and dependency in particular communities. I then call for more work on trans care ethics, trans ethics, and trans wisdom more broadly. (shrink)

Language suggestive of natural law ethics, similar to the Catholic understanding of ethical foundations, is prevalent in a number of disciplines. But it does not always issue in a full-blooded commitment to objective ethics, being undermined by relativist ethical currents. In law and politics, there is a robust conception of "human rights", but it has become somewhat detached from both the worth of persons in themselves and from duties. In education, talk of "values" imports ethical considerations but hints (...) at a subjectivist view of them. In the psychology and sociology of drug use, ethically thin concepts of "harm minimisation" and "selfimage" dominate discussion and distract attention from the virtue of temperance and the training of character. A more forceful assertion of an ethics based on the worth of persons in these cases would be most desirable. Arguments against objectivity in the fundamentals may be replied to by examining the parallel between ethics and the discipline whose objectivity has been least challenged by relativist arguments, mathematics. (shrink)

This article explores whether and under which circumstances it is ethically viable to include artificial beings worthy of moral consideration in virtual environments. In particular, the article focuses on virtual environments such as those in digital games and training simulations – interactive and persistent digital artifacts designed to fulfill specific purposes, such as entertainment, education, training, or persuasion. The article introduces the criteria for moral consideration that serve as a framework for this analysis. Adopting this framework, the article (...) tackles the question of whether including artificial intelligences that are entitled to moral consideration in virtual environments constitutes an immoral action on the part of human creators. To address this problem, the article draws on three conceptual lenses from the philosophical branch of ethics: the problem of parenthood and procreation, the question concerning the moral status of animals, and the classical problem of evil. Using a thought experiment, the concluding section proposes a contractualist answer to the question posed in this article. The same section also emphasizes the potential need to reframe our understanding of the design of virtual environments and their future stakeholders. (shrink)

A cross-sectional study was done on 50 ethics committee members from 15 different Ethics Committee (EC) over a period of 6 months from February 2018 to June 2018 to understand the structure and function of ECs in Bangladesh. Most of the ECs were male predominant (66.3%) and maximum ECs had technical members (93.33%). Only 8.3% ECs had lay person. Forty percent of the ECs did not update SOP routinely. Most of the ECs had no provision of training (...) for its members (79.2%) and had no budget (71.8%). Maximum ECs service were voluntary (82.22%). Different ECs had different quorum to start the meeting. A little less than half of the respondents (45.76%) felt that their decision had not been noted down if disagreed against majority of vote in the ECs and did not placed in the meeting’s minutes. Maximum respondents (88.18%) did not know whether there was any law in Bangladesh to create a EC. A big percentage (89%) of ECs did not monitored by authorized body to guide and oversee the functioning of ECs. This article concluded that some ECs followed the international rules and regulation to formation and function the ECs but still a handsome number of ECs were lag behind in Bangladesh. The capacity of ECs can only be strengthened by training and various recognition/accreditation programs. (shrink)

In this chapter I use virtue theory to critique certain contemporary punishment practices. From the perspective of virtue theory, respect for rational agency indicates a respect for choice-making as the process by which we form dispositions which in turn give rise to further choices and action. To be a moral agent one must be able to act such that his or her actions deserve praise or blame; virtue theory thus demands that moral agents engage in rational choice-making as a means (...) to develop and exercise the character traits from which culpable action issues. With respect to criminal offenders, virtue theory indicates the state is obligated to recognize offenders’ right to form their own moral character via rational choice-making, even while under state supervision. I will argue below that punishment practices should limit choice-making only to the extent necessary to achieve the functions of punishment : whenever possible, punishment should preserve opportunities for the rational exercise of character and development of virtue. This means that even within a prison setting incarcerated offenders should be able to make some choices about their daily lives. Offenders should also be offered opportunities to develop virtuous traits through rehabilitative programming such as drug addiction treatment, educational programming, and job training. I will also argue that two contemporary punishment practices unjustly undermine an offender’s moral agency. The first is the overuse of isolation sanctions, which very severely limits offender choice-making. The second is chemical castration, which results in limiting an offender’s capacity to develop his character within a specific realm of choice-making. I conclude that these two punishments violate offenders’ moral agency, and that this violation cannot be justified by appeal to the aims of incapacitation, deterrence, retribution, and rehabilitation. (shrink)

It may be a myth that Plato wrote over the entrance to the Academy “Let no-one ignorant of geometry enter here.” But it is a well-chosen motto for his view in the Republic that mathematical training is especially productive of understanding in abstract realms, notably ethics. That view is sound and we should return to it. Ethical theory has been bedevilled by the idea that ethics is fundamentally about actions (right and wrong, rights, duties, virtues, dilemmas and (...) so on). That is an error like the one Plato mentions of thinking mathematics is about actions (of adding, constructing, extracting roots and so on). Mathematics is about eternal relations between universals, such as the ratio of the diagonal of a square to the side. Ethics too is about eternal verities, such as the equal worth of persons and just distributions. Mathematical and ethical verities do both constrain actions, such as the possibility of walking over the seven bridges of Königsberg once and once only or of justly discriminating between races. But they are not themselves about action. In principle, neither mathematical nor ethical verities are subject to historical forces or disagreement among tribes (though they can be better understood as time goes on). Plato is right: immersion in mathematics induces an understanding of the necessities underpinning reality, an understanding that is essential for distinguishing objective ethics from tribal custom. Equality, for example, is an abstract concept which is foundational for both mathematics and ethics. (shrink)

In response to the increasing need for research ethics expertise in low and middle income countries (LMICs), the NIH's Fogarty International Research Ethics Education and Curriculum Development Program has provided grants for the development of training programs in international research ethics for LMIC professionals since 2000. This collection of papers draws upon the combined expertise of Fogarty grantees, trainees, and other experts to assess the state of research ethics in LMICs, and the lessons learned over (...) 12 years of international research ethics education; to assess future needs; and to chart a way forward to meet those needs. In this introductory paper we briefly sketch the evolution of research ethics as applied to LMIC research, the underpinning and evolution of the Fogarty bioethics program, and summarize key conclusions from the other papers in the collection. (shrink)