This paper addresses three factors that have contributed to shifts in decision making in health care. First, the notion of patient autonomy, which has changed due to the rise of patient-centred approaches in contemporary health care and the re-conceptualization of the physician-patient relationship. Second, the understanding of patient autonomy has broadened to better engage patient participation. Third, the need to develop cross-cultural health care ethics. Our paper shows that the shift in the West from the individual to the relational self (...) indicates an important change in the understanding of autonomy through the lens of culture. Practices that recognize the notion of the relational self allow for a more balanced view of autonomy and a richer conception of moral agency. (shrink)

The advent of COVID-19 has been the occasion for a renewed interest in the principles governing triage when the number of critically ill patients exceeds the healthcare infrastructure’s capacity in a given location. Some scholars advocate that it would be morally acceptable in a crisis to withdraw resources like life support and ICU beds from one patient in favor of another, if, in the judgment of medical personnel, the other patient has a significantly better prognosis. The paper examines the arguments (...) for and against this approach from the point of view of natural law theory, especially using the principle of double effect. We conclude that it is inadmissible to withdraw life-saving medical interventions from patients who are still benefiting from them, on the sole grounds that other patients might benefit more. Those who are currently using such technology should only interrupt their treatment if, in the judgment of medical personnel and, if possible, taking into account the wishes and needs of the patient and his family, the treatment is deemed futile, burdensome, or disproportionate. (shrink)

This book discuss the meaning and implications of the social and ethical implications of the notion of social responsibility in healthcare in six major world religions — Buddhism, Christianity, Confucianism, Hinduism, Islam, & Judaism. This collection of papers is based on a four-day workshop where bioethics experts from various religious traditions gathered. They discussed the ways in which their respective traditions could, or could not, uphold the tenets of Article 14 of UNESCO's Universal Declaration of bioethics and Human Rights. The (...) different papers presented in this book are based on this interchange of ideas at the workshop. The book explores the potential points of convergence among the various perspectives presented, as well as a discussion on the ways in which their moral differences may be managed. The managing of these moral differences through international socio-ethical mechanisms, contributes significantly to the UNESCO Universal Declaration of Bioethics and Human Rights’ goal of simultaneously respecting religio-cultural pluralism while upholding a commitment to human rights. (shrink)

With the advance of biomedicine, certain individuals and groups are vulnerable because of their incapacities to defend themselves. The International Bioethics Committee as a UNESCO working group has for the last several years dedicated to deepen this principle of human vulnerability and personal integrity. This book serves to supplement this effort with a religious perspective given a great number of the world's population is affiliated with some religious traditions. While there is diversity within each of these traditions, all of them (...) carry in them the mission to protect the weak, the underprivileged, and the poor. Thus, here presented is a collection of papers written by bioethics experts from six major world religions-Buddhism, Christianity, Confucianism, Hinduism, Islam, and Judaism-who were gathered to discuss the meaning and implications of the principle of vulnerability in their respective traditions. (shrink)

This book explores the challenges of informed consent in medical intervention and research ethics, considering the global reality of multiculturalism and religious diversity. Even though informed consent is a gold standard in research ethics, its theoretical foundation is based on the conception of individual subjects making autonomous decisions. There is a need to reconsider autonomy as relational-where family members, community and religious leaders can play an important part in the consent process. The volume re-evaluates informed consent in multicultural contexts and (...) features perspectives from Buddhism, Confucianism, Hinduism, Christianity, Judaism and Islam. It is valuable reading for scholars interested in bioethics, healthcare ethics, research ethics, comparative religions, theology, human rights, law and sociology. (shrink)

The recent comments by Pope Francis on abortion have caused a bit of a stir in the media. His nuanced responses are often lost in the media, and also by advocates on both sides of the abortion debate. While the Catholic position against abortion is common knowledge, this does not preclude an openness to dialogue. This article looks at some recent attempts at dialogue on the controversial topic of abortion. The first example comes from a book that surveys the public (...) view on abortion that surprisingly finds many areas of common ground. Followed by this is a theological reading of Pope Benedict’s encyclical ‘Charity in truth’ that can be the basis of dialogue between parties with divergent views. A third example refers to a conference in Princeton University three years ago, where I mentioned several points where dialogue could be built. (shrink)

This paper analyzes the underlying tendencies and attitudes toward reproductive medicine borrowing the Nietzschean concepts of nihilism: “death of God” with secularization; “will to power” with reproductive liberty and technological power; and the race of “supermen” with transhumanism. Medical science has advanced in leaps and bounds. In some way, technical innovations have given us unprecedented power to manipulate the way we reproduce. The indiscriminant use of medical technology is backed by a warped notion of human freedom. With secularization in the (...) West, freedom has taken on greater significance in society, but with a heavy emphasis on individual choices and rights. As technology joins forces with sexual liberty, it is not difficult to understand why the public accepts the latest novelty from the reproductive industry. As a result, many find Catholic teaching behind the times and incomprehensible, if not downright anti-scientific. In fact, this coupling of reproductive liberty (will) with reproductive technology (power) echoes the famous dictum “will to power” Nietzsche predicted would characterize post-modern societies. When liberty becomes absolute and technology unchecked, transhumanism is the logical outcome. As a response to these nihilistic tendencies, the paper will end with a critique drawing from theological insights. (shrink)

LANGUAGE NOTE | Document text in English ; abstract also in Chinese. This paper explores the need for and place of input from local cultures and religious traditions when addressing the highly complex questions that frequently arise in the field of bioethics, something which is often overlooked and even questioned in much of the relevant academic literature. It begins by examining the historical roots of religious bioethics and the secularization of the discipline before then recounting the experience of the Bioethics, (...) Multiculturalism and Religion Project of the UNESCO Chair in Bioethics and Human Rights. Over the past 12 years, this Project has brought together Christians, Buddhists, Confucians, Daoists, Jews, Hindus, Muslims, and secular ethicists in eight encounters to discuss bioethical topics. First, the paper describes the different orientations, goals and methodological changes involved in these encounters. The methodology of meeting evolving is a search for possible convergence or common ground in the Project. The paper then addresses the most salient questions that have emerged these years. They are i) the problem of universalism vs. pluralism, which is witnessed in global bioethics vs. local diversity; ii) the East-West divide on the conception of human rights vs. duties; iii) cross-cultural and interreligious dialogue goals are framed as convergence, consensus or conversation; and iv) the ongoing issue of science and faith as different traditions confront modernity. 本文在探討解決生命倫理學領域經常出現的高度複雜問題時，當地文化和宗教傳統的涉入是必要的，也是應該具有一定地位的，但這一點在許多相關的學術文獻中卻經常被忽視，甚至被質疑。本文首先考察宗教生命倫理學的歷史 根源和該學科的世俗化，然後敘述聯合國教科文組織生命倫理學和人權教席的“生命倫理學、多元文化與宗教”國際項目的經驗。在過去12年裡，該項目將基督教、佛教、儒教、道教、猶太教、印度教、穆斯林教及世俗倫理學 的學者聚集在一起，進行了8次會議，討論生命倫理學課題。本文首先描述這些會議所涉及的不同取向、目標和方法論的演變。方法論的演變是為了尋求項目可能的趨同點或共同點。然後，本文討論這些年出現的最突出的問題。 它們是：i)普遍主義與多元主義問題，即體現在全球生命倫理學與地方倫理學之間的問題；ii)東西方在人權與義務概念上的分歧；iii)跨文化和跨宗教對話的目標應該被框定為趨同、共識還是對談；以及iv)在不同 傳統面對現代性時所持績存在的科學與信仰之間的問題。. (shrink)

The ethics of betel nut use in Taiwan are examined in this article. It first presents scientific facts about the betel quid, its consumption and negative health consequences and then analyses the cultural background and economic factors contributing to its popularity in Asia. Governmental and institutional attempts to curb betel nut cultivation, distribution and sales are also described. Finally, the bioethical implications of this often ignored subject are considered.

With the advance of CRISPR technology, parents will be tempted to create superior offspring who are healthier, smarter, and stronger. In addition to the fact that many of these procedures are considered immoral for Catholics, they could change human nature in radical and possibly disastrous ways. This article focuses on the question of human perfectionism. First, by considering the relationship between human nature and technology, it analyzes whether such advances can improve human nature in addition to curing diseases. Next, it (...) looks at the moral and spiritual dimensions of perfection by analyzing the cardinal virtues. It argues that seeking perfection in the physical sense alone may not be prudent or wise and may produce greater injustices and weaken the human spirit in the long run. Understanding our true calling to perfection can help us resist the temptation of hubris to enhance the human race through technology. (shrink)

This article looks at the question of sin and disease in bioethics with a spiritual-theological analysis from the book of Job. The biblical figure Job is an innocent and just man who suffered horrendously. His dialogues with others—his wife, his friends, and God—can give many valuable insights for patients who suffer and for those who interact with them. Family, friends, physicians, nurses, chaplains, and pastoral workers can learn from Job how to communicate properly with sufferers. The main question for Job (...) was how to maintain the tension between God’s justice and God’s mercy and not yield to the temptation of cursing God but to speak well of Him in moments of difficulties. (shrink)

The author discusses natural law reasoning, from the 1960s in the context of Pope Paul VI’s Humanae vitae, to recent cultural and intellectual currents and their influence on the tradition. The challenges that have skewed acceptance of a common human nature and the existence of natural law are addressed. The author shows how the debate on contraception initiated this challenge against natural law reasoning and led to a more evolutive concept of human nature. Attention is drawn to a need for (...) natural law theorists trained in both modern science and Thomistic philosophy to engage the different scientific fields to clarify, adapt, rethink, and even modify the natural law language in accord with the latest discoveries compatitible with evolutionary findings. (shrink)

This article addresses the ethics of betel nut use in Taiwan. It first presents scientific facts about the betel quid and its consumption and the generally accepted negative health consequences associated with its use: oral and esophageal cancer, coronary artery disease, metabolic diseases, and adverse effects in pregnancy. It then analyzes the cultural background and economic factors contributing to its popularity in Asia. The governmental and institutional attempts to curb betel nut cultivation, distribution, and sales are also described. Finally, the (...) article analyzes the bioethical implications of this often-ignored subject from the perspectives of human dignity, the good of health, vulnerable groups, cultural diversity, informed consent, and ethical blind spots. (shrink)

Higher education has become more student-centered as the Bologna process assigns students more time to study and research. Online teaching has been needed during the pandemic, which can be challenging regarding didactic and assessment. This paper analyzes project-based learning (PBL) as a form of teaching and assessing students in a bioethics course on reproductive ethics. The team project was the final assessment of the Faculty of Bioethics core curriculum course, "Bioethics, Technology and Procreation,” offered to two student groups in the (...) 2019–2020 school year. The analysis of the results of PBL is descriptive qualitative with semi-quantitative data from student feedback. Forty students were presented with a detailed methodology of team projects and were encouraged to form teams of 3 to 5. They need to develop a team project with creativity and pastoral sensibility that will communicate the content assimilated in class to a selected target audience, with adequate means to measure the impact of their project on their target. Thirty-eight students formed ten teams and presented ten projects. Each team had 2–4 encounters with the professor and 6–10 encounters among team members. Six of the ten projects were categorized as didactic, three mediatic, one didactic-mediatic and 0 artistic. The grades of this final assignment ranged from 7 to 10, with an average of 8.7 out of 10. The survey feedback demonstrated high satisfaction, as students discovered new values in teamwork and pastoral applications. However, this innovation can be more time-consuming for the professor and the students, requiring more significant time management, teamwork and communication competency. (shrink)

This paper looks at the ethics of opt-in vs. opt-out of organ donation as Scotland has transitioned its systems to promote greater organ availability. We first analyse studies that compare the donation rates in other regions due to such a system switch and find that organ increase is inconclusive and modest at best. This is due to a lack of explicit opt-out choices resulting in greater resistance and family override unless there are infrastructures and greater awareness to support such change. (...) The paper then looks at the difference between informed consent of the opt-in vs. presumed consent in the opt-out approaches. Patient autonomy and dignity are better reflected with informed consent. Eighteen months have passed since the new organ donation policy has come into effect, this paper recommends more research into organ donors’ psychological motivations to help governments and the healthcare profession obtain more organs for transplantation. (shrink)

This book deals with the thorny issue of human rights in different cultures and religions, especially in the light of bioethical issues. In this book, experts from Christianity, Judaism, Islam, Buddhism, Daoism, Hinduism and Confucianism discuss the tension between their religious traditions and the claim of universality of human rights. The East-West contrast is particularly evident with regards to human rights. Some writers find the human rights language too individualistic and it is foreign to major religions where the self does (...) not exist in isolation, but is normally immersed in a web of relations and duties towards family, friends, religion community, and society. Is the human rights discourse a predominantly Western liberal ideal, which in bioethics is translated to mean autonomy and free choice? In today's democratic societies, laws have been drafted to protect individuals and communities against slavery, discrimination, torture or genocide. Yet, it appears unclear at what moment universal rights supersede respect for cultural diversity and pluralism. This collection of articles demonstrates a rich spectrum of positions among different religions, as they confront the ever more pressing issues of bioethics and human rights in the modern world. This book is intended for those interested in the contemporary debates on religious ethics, human rights, bioethics, cultural diversity and multiculturalism. (shrink)

Joseph Agassi is a critic, a gadfly, a debunker and deflater; he is also a constructor, a speculator and an imaginative scholaro In the history and philosophy of science, he has been Peck's bad boy, delighting in sharp and pungent criticism, relishing directness and simplicity, and enjoying it all enormously. As one of that small group of Popper's students (ineluding Bartley, Feyerabend and Lakatos) who took Popper seriously enough to criticize him, Agassi remained his own man, holding Popper's work (...) itself to the criteria of critical refutation. Agassi's range is wide and his publications proliik. He has published serious studies in the historiography of science, applied sociology (on Hong Kong with LC. Jarvie), foundations of anthropology, interpretive scientific biography (Faraday), Judaic studies, philosophy of technology (which Agassi pioneered, particulady in distinguishing it from the philosophy of science), as weIl as the many works on the Iogic, methodoI­ ogy, and history of science. Even as we go to press, Agassi's works are appearing; we append an imperfect and selected bibliography. For Agassi, the test of relevance is whether something is interesting. (shrink)

LANGUAGE NOTE | Document text in Chinese; abstract also in English. 譚傑志 (JosephTham) 教授在其〈生命倫理學：跨文化的探索〉一文中對宗教在生命倫理學研究中被邊緣化的學術現象表達不滿。他提出如下主張作為結論： (p)宗教可以為生命倫理學提出融貫的、實質性的和有意義的提議。(譚傑志 2022,33) 如果我對文章的論證結構沒有把握錯誤，這個命題的得出，首要地得益於如下3個命題的合取…… (撮要取自內文首段) This short commentary focuses on the argumentative structure of Joseph Tham's paper “Bioethics: Cross-Cultural Explorations” and argues against his central assertion that “religion can make a coherent, substantive, and significant proposal for bioethics.” I will first reconstruct Tham's argument on his central assertion, then borrow some key propositions from Tham himself and apply them against his own argument, after (...) which I will provide concluding remarks about his argument. (shrink)

LANGUAGE NOTE | Document text in English; abstract also in Chinese. Embedded in the narration of “Bioethics: Cross Cultural Explorations” is a trilogy of three nuanced and tightly interwoven accounts: (1) a descriptive account, (2) a reflective account, and (3) a futuristic account. Together, they offer invaluable insights into the complexity and challenges in conducting cross-cultural bioethics dialogues. These complexities are illustrated through Father Joseph Tham’s 12-year-long engagement with the project “Bioethics, Multiculturalism and Religion” in his capacity as (...) Chair of the UNESCO project in Bioethics and Human Rights. (Abstract taken from first paragraph of document) 本文評論了Tham的豐富論述，及其深刻解説後現代世界道德多元化和多元文化為跨文化生命倫理學對話帶來的複雜性和挑戰。本文亦回應了Tham提出應如何重塑跨文化接觸的本質、使命、目標和方法的關鍵問題，以協和 道德普遍性和多元性之間的緊張關係，並深化參與及對話，以促進有成效的跨文化接觸。. (shrink)

LANGUAGE NOTE | Document text in Chinese; abstract also in English. “Bioethics: Cross-Cultural Explorations”一文主要是譚傑志(Joseph Tham)教授對他負責的關於推動跨文化對話的聯合國教科文組織專案的系統性報吿。文章詳盡闡述了該專案十餘年來宗教學術對話工作的模式、性質與目標，也對諸如普遍主義與多元主義、科學與信仰等經典問題在該項工作中的重現 提出了見解，並特別強調了宗教在增加生命倫理學討論的厚度方面的積極作用。(Tham 2022) (撮要取自內文首段) For religion to remain a guiding force in bioethics, it is important to maintain the sustainability of cross-cultural dialogue. In my opinion, these dialogues may encounter two difficulties. First, the high level of work that is required to create dialogues, combined with the modern phenomenon of “disenchantment,” make it difficult to find suitable successors. Second, if religious bioethics only considers pioneering (...) positions of the past without considering dynamic changes in social beliefs, it may not be able to carve out a place in the future of bioethics. (shrink)

LANGUAGE NOTE | Document text in Chinese; abstract also in English. 譚傑志(Joseph Tham) 教授在其 “Bioethics: Cross-Cultural Explorations”(Tham 2022, 13) —文中回顧了生命倫理學在發展過程中的世俗化歷程、聯合國教科文組織生命倫理學和人權主席(UNESCO Chair in Bioethics and Human Rights) 專案“生命倫理學、多元文化和宗教”在過去12年中的開展情況、以及最近這些年在生命倫理學領域中涉及文化多元性較為突出的問題。譚教授為生命倫理學領域中跨文化交流做出了卓越的貢獻，特別是其擔任上述項目負責人 以來。生命倫理學領域中的很多主題，如代孕、墮胎、基因編輯等，既複雜乂敏感；可以想像，推動生命倫理學領域中跨文化交流是一件富挑戰的事情。正如譚教授所言：“……在不同宗教之間尋求共識或思想融合是一個相當宏 大，甚至有些不現實的目標。”儘管如此，譚教授依然以極大的耐心和熱情通過改進專案中的對話機制，不斷地推動跨文化交流取得實質性進展和一系列學術成果。在這個過程中，如何讓不同文化和宗教背景的學者就某個主題進 行有意義的對話成為關鍵。譚教授探索出的“主旨論文+跨文化回應”模式，即一位元學者基於自身的文化或宗教背景撰寫針對特定主題的主旨論文，由另一位不同文化背景的學者撰寫回應論文，為不同的文化和宗教搭建了對話 的橋樑。(撮要取自內文首段) I am grateful for Professor Joseph Tham's efforts to improve cross-cultural dialogue on bioethics by continually updating the dialogue mechanisms in the “Bioethics, Multiculturalism and Religion Project,” conducted by the UNESCO Chair in Bioethics and Human Rights. The dialogue helps moral strangers to discuss their local cultures and to (...) enter and learn about other cultures and religions. Through this process, moral strangers may find that they hold similar values. The dialogues have also shown us the importance of cross-culture differences. Although we can foster consensus or convergence on some issues, it should be noted that the differences in cultures and religions are not the second-best option when agreement cannot be reached. Such differences constitute the cultural diversity of the world and have their own values. Respecting these differences is just as important as seeking consensus or convergence. (shrink)

LANGUAGE NOTE | Document text in Chinese; abstract also in English. 每當我們提及生命倫理學時，不可避免要提及的話題：生命倫理的終極指徵是什麼？是從道德的層面教導人類向善？還是要從技術的維度延長人類的壽命？是要規範人類的行為準則？亦或是要恪守人類的道德底線？誠然，從不同 的學科分野下，對於生命倫理學的探究一直未曾停止，但是Joseph Tham “Bioethics: Cross-Cultural Explorations”一文：卻從更為原初的層面向我們闡釋了生命或者説是理念的價值所在。(撮要取自內文首段) Emerging developments in science and technology have changed the “relationships” between people in the traditional sense, and life has been carved more and more rounded, but at the same time, it has smoothed out the “edges” of life. Science and technology have begun to erode bioethics under the guise of reason, as the standards for “good” or “evil” are no longer defined by human (...) morality, but by data. We seem to have forgotten our most original pursuit and neglected to ponder the original meaning of life. Through his work, “Bioethics: Cross-Cultural Explorations,” Tham hopes to make people stop, re-examine, and look at the values and attributes of bioethics from multiple dimensions, such as religion, history, and culture, and reawaken human beings' interest in beauty and moral cognition. (shrink)

LANGUAGE NOTE | Document text in Chinese; abstract also in English. 當代生命倫理學近年逐漸脱離宗教和醫護傳統，趨向哲學和法律的方向。學者視脱離宗教和醫護傳統，趨向哲學和法律方向的生命倫理學為世俗進路的生命倫理學。世俗進路的生命倫理學關注世俗議題的討論，如人權、程式公義 、個人定立的人生方向和共同利益，並強調對不公平和不公義的反抗。然而，許多學者論證世俗進路的生命倫理學的不足。恩格爾哈特提出，世俗進路的生命倫理學忽略美德和德性的論述，故此未能論及人類在實踐時遇到的困難 (Engelhardt 1996, 419)。切里同樣批評世俗進路的生命倫理學忽略人類生存境況的探討，缺乏明確的道德基礎，因此無法對人類的苦難做出明確的回應（Cherry 2014, 337）。除了世俗進路的生命倫理學忽略檢視人類苦難和死亡的問題，以及缺乏追求真正的美善，譚認為，神學傳統長久以來思考上述問題。假如生命倫理學阻隔了神學宗教在這些議題的智慧，則是一個重大失誤(Tham 2008, 452; 2011, 49)。更重要的是，由信仰主導的宗教進路生命倫理學和由理性主導的世俗進路生命倫理學n」'以在良性角力中互相理解自身限制，並借鑑對方的優勢補充自身不足之處(Tham 2013,18)。譚在最新的文章〈生命倫理學：跨文化的探索〉不僅重申其理論觀點，並闡釋如何身體力行實踐世俗和宗教兩種進路的生命倫理學以及跨文化的互補。(撮要取自內文首段) The aim of this article is to examine Joseph Tham's “Bioethics: Cross-Cultural Exploration.” Tham argues that the secular approach to bioethics advocates ethical responsibilities through the concept of universal human rights. However, the concept of universal human rights is only a supposition with no foundational theory, which renders this concept incompatible with the spirit of (...) many cultures. This article uses Confucian culture as an example to support Tham's argument that the ethical responsibilities in Confucianism are based on the ideas of loving with distinctions and family-oriented values, ideas which stand in opposition to the concepts of egalitarianism and libertarianism. As such, the religious approach to bioethics can be corrective and supplementary to the secular approach to bioethics. This article concludes by pointing out that Tham's explorations of cross-cultural dialogue in the bioethical debate contribute to the intercultural understanding and complementarity between the East and the West. (shrink)

This exploratory study of ethical decision making by individuals in organizations found moral intensity, as defined by Jones (1991), to significantly influence ethical decision making intentions of managers. Moral intensity explained 37% and 53% of the variance in ethical decision making in two decision-making scenarios. In part, the results of this research support our theoretical understanding of ethical/unethical decision-making and serve as a foundation for future research.

Aspects of the world are normative in as much as they or their existence constitute reasons for persons, i.e. grounds which make certain beliefs, moods, emotions, intentions or actions appropriate or inappropriate. Our capacities to perceive and understand how things are, and what response is appropriate to them, and our ability to respond appropriately, make us into persons, i.e. creatures with the ability to direct their own life in accordance with their appreciation of themselves and their environment, and of the (...) reasons with which, given how they are, the world presents them. An explanation of normativity would explain the various puzzling aspects of this complex phenomenon. In particular it would explain how it is that aspects of the world can constitute reasons for cognitive, emotive, and volitional responses; how it is that we can come to realise that certain cognitive, emotional or volitional responses are appropriate in various circumstances, and inappropriate in others; and how it is that we can respond appropriately. This paper explores an aspect of the last of these questions. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This study surveys the internal audit department of a large financial services organization. Respondents were challenged to recognize and evaluate ethical and unethical situations often encountered in practice. Four key demographic variables were investigated: gender, age, years of employment and peer group influence. For the most part, respondents view themselves as more ethical than their peers. There does appear to be a gender effect suggesting females' ability to identify ethical behavior better than their male counterparts. This study contributes to the (...) extant literature in that it has explored a previously unexplored profession, namely, the internal auditing profession. (shrink)

Contract cheating, or plagiarism via paid ghostwriting, is a significant academic ethical issue, especially as reliable methods for its prevention and detection in students’ assignments remain elusive. Contract cheating in academic assessment has been the subject of much recent debate and concern. Although some scandals have attracted substantial media attention, little is known about the likely prevalence of contract cheating by students for their university assignments. Although rates of contract cheating tend to be low, criminological theories suggest that people who (...) employ ghostwriters for their assignments are likely to re-offend, and little is known about re-offence rates in this form of academic misconduct. We combined previously-collected datasets and conducted additional, and previously-unreported, analyses on self-report measures of contract cheating prevalence. We found that few students, on aggregate, ever engaged in contract cheating but this varied substantially among samples. Of those who ever engaged in contract cheating, 62.5% did so more than once. The data also suggested that engagement in contract cheating is influenced by opportunity. These figures may help policy makers, and researchers who are creating contract cheating detection methods, to estimate base rates of contract cheating and the likelihood of re-offence. (shrink)

In this second edition, Joseph Rychlak has retained his analysis of the philosophical antecedents of psychology and, at the same time, has considerably revised more complicated material illustration rigorous humanism to make the book more accessible for students. Rychlak here offers an analysis of the philosophical traditions underlying the social sciences and shows how functionalism came to dominate the modern science of psychology in America.

This article questions the widespread use of experimental social psychology to understand real-world group disparities. Standard experimental practice is to design studies in which participants make judgments of targets who vary only on the social categories to which they belong. This is typically done under simplified decision landscapes and with untrained decision-makers. For example, to understand racial disparities in police shootings, researchers show pictures of armed and unarmed Black and White men to undergraduates and have them press “shoot” and “don't (...) shoot” buttons. Having demonstrated categorical bias under these conditions, researchers then use such findings to claim that real-world disparities are also due to decision-maker bias. I describe three flaws inherent in this approach, flaws which undermine any direct contribution of experimental studies to explaining group disparities. First, the decision landscapes used in experimental studies lack crucial components present in actual decisions. Second, categorical effects in experimental studies are not interpreted in light of other effects on outcomes, including behavioral differences across groups. Third, there is no systematic testing of whether the contingencies required to produce experimental effects are present in real-world decisions. I apply this analysis to three research topics to illustrate the scope of the problem. I discuss how this research tradition has skewed our understanding of the human mind within and beyond the discipline and how results from experimental studies of bias are generally misunderstood. I conclude by arguing that the current research tradition should be abandoned. (shrink)

This book collects 13 papers that explore Wittgenstein's philosophy throughout the different stages of his career. The author writes from the viewpoint of critical rationalism. The tone of his analysis is friendly and appreciative yet critical. Of these papers, seven are on the background to the philosophy of Wittgenstein. Five papers examine different aspects of it: one on the philosophy of young Wittgenstein, one on his transitional period, and the final three on the philosophy of mature Wittgenstein, chiefly his Philosophical (...) Investigations. The last of these papers, which serves as the concluding chapter, concerns the analytical school of philosophy that grew chiefly under its influence. Wittgenstein’s posthumous Philosophical Investigations ignores formal languages while retaining the view of metaphysics as meaningless -- declaring that all languages are metaphysics-free. It was very popular in the middle of the twentieth century. Now it is passé. Wittgenstein had hoped to dissolve all philosophical disputes, yet he generated a new kind of dispute. His claim to have improved the philosophy of life is awkward just because he prevented philosophical discussion from the ability to achieve that: he cut the branch on which he was sitting. This, according to the author, is the most serious critique of Wittgenstein. (shrink)

Much of what we know results from information sources on which we epistemically rely. This fact about epistemic reliance, however, stands in tension with a very powerful intuition governing knowledge, an intuition that Pritchard (e.g., 2010) has termed the “ability intuition,” the idea that a believer's “reliable cognitive faculties are the most salient part of the total set of causal factors that give rise to [their] believing the truth” (Vaesen, 2011, p. 518; compare Greco, 2003; 2009; 2010). In this paper (...) I suggest that this tension may indeed be ineliminable. I proceed by canvassing some representative attempts to reconcile epistemic reliance and the ability intuition. In doing so, I suggest that all of these attempts founder on one or the other of two elements of what I've previously described (Shieber, 2013, 2015) as a “personalist presumption” in discussions of social epistemology: an excessive focus on (i) reliability filters within the persons who are the recipients of information or (ii) on reliable truth‐tracking and ‐conveying abilities in the persons who are the transmitters of information. In conclusion, I suggest how best to resolve the tension: by abandoning the ability intuition. (shrink)

This paper surveys current theories on the nature of conscious experience, from traditional central state identity theories and functionalism, to more recent higher-order and representationalist theories. It is concluded that no current theory really solves the fundamental problem of how to incorporate conscious experience into the physical world, though much progress has been made.

Medical ethics has become an important and recognized component of physician training. There is one area, however, in which medical students receive little guidance. There is practically no discussion of the financial aspects of medical practice. My objective in this paper is to initiate a discussion about the moral dimension of physician billing practices. I argue that physicians should expand their conception of professional responsibility in order to recognize that their moral obligations toward patients include a commitment to honest and (...) forthright billing practices. I argue that physicians should aspire to a standard of clinical accuracy—not legal adequacy—in describing their activities. More generally, physicians should strive to promote an integrity-based professional culture, first and foremost by stigmatizing rather than celebrating creative billing practices, as well as condemning the misguided sense of solidarity that currently makes it taboo for physicians to criticize each other on this score. (shrink)