The report by Barbara Bierer and Mark Barnes highlights the complexities experienced by institutions that conduct Public Health Service‐funded research involving human subjects and that need to negotiate the requirements of two sets of federal regulations: 45 C.F.R. 46, covering protections for human research subjects, and 42 C.F.R. 93, the PHS policies on research misconduct. As the nation's single largest sponsor of biomedical and behavioral research, the National Institutes of Health seeks to exemplify and promote human research protections and the (...) highest level of scientific integrity, public accountability, and social responsibility in the conduct of science. The NIH is committed to protecting the rights and welfare of research participants and to upholding integrity standards for research supported with public funds. However, human subjects protections must always take priority. (shrink)

Experiences of solidarity have figured prominently in the politics of the modern era, from the rallying cry of liberation theology for solidarity with the poor and oppressed, through feminist calls for sisterhood, to such political movements as Solidarity in Poland. Yet very little academic writing has focused on solidarity in conceptual rather than empirical terms. Sally Scholz takes on this critical task here. She lays the groundwork for a theory of political solidarity, asking what solidarity means and how it (...) differs fundamentally from other social and political concepts like camaraderie, association, or community. Scholz distinguishes a variety of types and levels of solidarity by their social ontologies, moral relations, and corresponding obligations. Political solidarity, in contrast to social solidarity and civic solidarity, aims to bring about social change by uniting individuals in their response to particular situations of injustice, oppression, or tyranny. The book explores the moral relation of political solidarity in detail, with chapters on the nature of the solidary group, obligations within solidarity, the “paradox of the privileged,” the goals of solidarity movements, and the prospects for global solidarity. ��. (shrink)

This paper shows how the Energy System Sciences provide the theoretical backbone and empirical substance we need to connect findings from across the human and natural sciences in a way that is prac...

Understanding what types of issues working adults perceive as ethical in their workplaces will allow better teaching of business ethics. This study reports findings of a thematic analysis of 764 ethical challenges described by working adults in a part-time MBA program and combines its findings with the other published studies on perceptions of ethical issues in the workplace. The results indicate that most people are assured about what they describe as ethical transgressions although experts might disagree. It also highlights certain (...) issues and contexts as being more frequently perceived than others. Ideas for future research in this area are also explored. (shrink)

This article examines the particular moral obligations of solidarity focusing on the solidary commitment against injustice or oppression. I argue that political solidarity entails three relationships—to other participants in action, to a cause or goal, and to those outside the unity of political solidarity. These relationships inform certain obligations. Activism is one of those obligations and I argue that violent activism is incompatible with the other relations and duties of solidarity. Activists may find themselves confronted with a difficult choice between (...) respecting the relationships of political solidarity or employing physical violence in resistant self-defense against oppressive practices. -/- . (shrink)

This paper looks at Vālmīki’s use and placement of his female characters as significant markers of religious identity. It argues that Vālmīki conceptualizes and creates specific types of female figures and carefully locates the episodes in which they appear to mark specific narrative transitions and real or imagined anxiety-inducing threats to the author’s idealized world. Moreover, Vālmīki provides his audience with potential resolutions to those threats. Thus, in addition to such major figures as Sītā, Kausalyā, and Kaikeyī, characters such as (...) Anasūyā, Śabarī, Svayaṃprabhā, and even the non-human characters Surasā and Nikumbhilā are demonstrated to have a specific and integrated function within the narrative and are argued to form part of a larger, gendered narrative frame in which the epic action occurs. Each of these characters, I contend, represents a particular level of the feminine intruding into the culture’s religious practices in an ever-increasing destabilization of the poet’s idealized vedic world or as the means for its reemergence as a stronger, more stable, and less corruptible one. Vālmīki’s creation and use of these intriguing figures provide further testament both to the author’s genius and the underlying unity of structure of his great epic. (shrink)

Simone de Beauvoir offers one of the most interesting philosophical accounts of childhood, and, as numerous scholars have argued, it is one of the most important contributions that she made to existentialism. Beauvoir stressed the importance of childhood on one's ability to assume one's freedom. This radically changed how freedom was construed for existentialism. Rather than positing an adult subjectivity that tries to flee freedom through bad faith, Beauvoir's account forces a recognition of a situated freedom that itself is also (...) developmentally achieved. In this article, I explore the influence of Jean-Jacques Rousseau on Beauvoir's discussion of childhood. By reading Beauvoir through Rousseau — who was one of her favorite authors — we see not just one but two accounts of childhood in Beauvoir's philosophical work. On the one hand is the idealistic childhood wherein the child is an apprentice to freedom. On the other is the constrained childhood whose product is apprenticed to the serious. I begin with a brief summary of Rousseau's Emile. Next, I offer some justification for reading Beauvoir alongside Rousseau before offering an account of Beauvoir's discussion of childhood. I end by exploring some of the implications of my reading for freedom. (shrink)

In Political Solidarity, I argue that political solidarity is a relation between humans against an injustice that is human in origin. I further argue that political solidarity requires a decision-making model that acknowledges differences in social and epistemological privilege while also seeking to understand the situation of oppression or injustice and acknowledging “multiple, overlapping, and at times contradictory knowledge claims.” However, because of unequal commitments to solidaristic aims and because of a variety of methods for enacting solidaristic commitments, I argue (...) that political solidarity is not necessarily democratic in its decision-making.In this paper I ask whether these arguments stand up .. (shrink)

Using relations of solidarity in global contexts, this article explores some of the debates about what constitutes solidarity. Three primary forms of solidarity are discussed, with particular attention to the different nature of the solidaristic relations and their moral obligations.

Simone de Beauvoir's Les Mandarins is a moving chronicle of post‐World War II France. It explores the role of the intellectual in movements for social change and questions the power of literature. Les Mandarins is also a vivid example of Beauvoir's conception of the metaphysical novel, evoking the ambiguity of existence and communicating lived experience with the reader. This chapter offers an interpretation of Les Mandarins in light of Beauvoir's thoughts on the metaphysical novel.

This article examines the relationship between trust and solidarity. Juxtaposing trust and solidarity reveals how they are different and how they recursively build on each other. By looking specifically at trust in political solidarity, I argue for an account of trust within solidarity movements for social change, one that suggests avenues for creating and building trust, rather than merely presuming it. Finally, reflecting on the interplay between trust and solidarity, I end with a nod to the transformative impact of solidarity (...) on communities. (shrink)

Iris Marion Young took a strong stance against humanitarian intervention and other so-called legitimate instances of what she calls ‘official violence’. Nevertheless, she was also aware that there may be some situations for which military humanitarian intervention should at least be considered. Young was concerned that some states will use their obligation to defend against human rights violations as a mechanism in securing or maintaining global dominance. In addition, she recognized that what counts as a violation of human rights is (...) not uncontroversial; human rights norms and conventions are interpreted, negotiated, and otherwise contested. In this article, I build on Young’s arguments for a social connection model of responsibility by applying it to a situation where a forceful response to violence might be justified. I juxtapose Young’s position with the emerging international standard called ‘the responsibility to protect’ in order to suggest an account of intervention for global governance relations. (shrink)

Fieldworkers (FWs) are community members employed by research teams to support access to participants, address language barriers, and advise on culturally appropriate research conduct. The critical role that FWs play in studies, and the range of practical and ethical dilemmas associated with their involvement, is increasingly recognised. In this paper, we draw on qualitative observation and interview data collected alongside a six month basic science study which involved a team of FWs regularly visiting 47 participating households in their homes. The (...) qualitative study documented how relationships between field workers and research participants were initiated, developed and evolved over the course of the study, the shifting dilemmas FWs faced and how they handled them. Even in this one case study, we see how the complex and evolving relationships between fieldworkers and study participants had important implications for consent processes, access to benefits and mutual understanding and trust. While the precise issues that FWs face are likely to depend on the type of research and the context in which that research is being conducted, we argue that appropriate support for field workers is a key requirement to strengthen ethical research practice and for the long term sustainability of research programmes. (shrink)

This article seeks to shine some light on the teaching demonstration from the perspective of observers using three guiding attributes of effective teaching: connection, commitment, and coachability. Discussing what observers are looking for and how observers interpret what is seen, the article presents the basic forms, common myths, and practical wisdom for teaching demonstrations. By reframing the goals of the teaching demonstration, the article demystifies a key part of the campus interview for the academic job market.

Volume 20, Issue 5, June 2020, Page 75-77.

This paper attends to the question of how to effectively teach ethics in universities. The author challenges the accepted skepticism amongst other disciplines that philosophers are no longer equipped to teach ethics courses to accommodate the moral demands of the contemporary world. Philosophers are believed to merely focus on abstract issues concerning moral attitudes and behavior. Currently, ethics courses in universities have replaced abstract moral issues of moral theory with concrete issues such as, homosexuality, the green house effect, pornography, and (...) gender and race issues. This paper seeks to offer an alternative way to think about the abstractness of moral theories that focus on moral attitudes, which will alleviate concerns about their validity and application to concrete ethical concerns. (shrink)

This article examines some of the conceptual history of collective political action within feminist movements beginning with sisterhood and moving to feminist political solidarity. I argue that feminist political solidarity is built on a commitment by individuals to form a unity in opposition to injustice or oppression. Three moral relations emerge from this understanding of feminist political solidarity: the relation to the cause, the relation among members of the solidary group, and the relation between the solidary group and the larger (...) society. These relations evoke certain obligations and responsibilities which I present and defend. Feminist political solidarity is informed by the particularities of the cause and thus any theoretical account of the moral obligations is necessarily limited, but by looking at these three relations together with a sociological account of transnational feminist political solidarity drawn from Clare Weber’s sociological description of the Women’s Empowerment Project, a clearer picture of some of the moral requirements of a commitment to feminist political solidarity emerges. -/- . (shrink)

: We criticize a view of maternity that equates the natural with the genetic and biological and show how such a practice overdetermines the maternal body and the maternal experience for women who are mothers through adoption and ART (Assisted Reproductive Technologies). As an alternative, we propose a new framework designed to rethink maternal bodies through the lens of feminist embodiment. Feminist embodied maternity, as we call it, stresses the particularity of experience through subjective embodiment. A feminist embodied maternity emphasizes (...) the physical relations of the subjective lived-body rather than the genetic or biological connections. Instead of universalizing claims about the maternal body, embodied maternity looks to communicable experiences and empathetic understanding. (shrink)

This paper looks at some prominent discussions of rape in war as a violation of human rights within Radical Feminism. I begin with a brief overview of United Nations declarations and actions on the subject of rape in war. I then look at some radical feminist accounts of rape in war as a violation of human rights with particular emphasis on the discussions of Susan Brownmiller and Catharine MacKinnon. I conclude the paper with a critical analysis of these radical feminist (...) accounts and show how our human rights talk must distinguish between types of rape in war situations or risk silencing the individual victims. (shrink)

The pairing of “whiskey” and “women” may at times be seen as an instance of what I call conspiratorial vices. Conspiratorial vices, I argue, are phenomena that, when working together, inform each other in a way that sets their content. Taken individually, the elements of the conspiracy are, at best, ambiguous with regard to their moral status. The conjoining of the concepts yields the status as “vice” and points to something deemed a threat to the social fabric. Through the use (...) of two cases, I examine possible ways that this instance of conspiratorial vice might be seen as a multifaceted political tool that both contributes to oppression and creates a site for resistance. (shrink)

In this tribute to Jean Harvey, I take up a project that she left unfinished: the articulation of an account of engaged respect. Building on her discussion of facets of the moral community—namely self-respect, the irreducibly individual nature of oppression and interactional justice, education and empathetic understanding, and moral solidarity—I suggest we can discern a Harveyian conception of engaged respect. Harvey acknowledges the fallibility of human beings, including well-meaning moral actors responding to their moral obligation to ameliorate relations of oppression. (...) This, together with her accounts of “involvement and accountability” and gratitude, guides the development of a concept of engaged respect that captures the attentiveness and support she envisioned for the moral community. -/- . (shrink)

The Battered Woman Syndrome, like the Cycle Theory of Violence, helps to illuminate the situation of the person victimized by domestic violence. However, it may also contribute to the violence of the battering situation. In this paper, I explore some of the implications of the Battered Woman Syndrome for domestic violence cases wherein an abused woman kills her abuser. I begin by delineating some of the circumstances of a domestic violence situation. I then discuss the particular moral issue of subjectivity (...) or moral personhood involved in instances wherein a woman victimized by domestic violence responds by killing her batterer. Finally, I argue that the Battered Woman Syndrome and similar alternatives to or qualifications of self-defense are problematic because they strip a woman of her moral subjectivity. I conclude with a brief articulation of a proposal for reform of the criminal justice system specifically aimed at cases wherein there has been a long history of abuse or violence. This reform is unique because it does not rely on a separate standard of reasonableness particular to battered women, but arises out of consideration of the moral implications of legal proceedings involving domestic violence. (shrink)

Designing a successful graduate seminar should account for more than just the content to be conveyed and the completion of the standard seminar paper. This article dissects the seminar structure, revealing some of what is obscured by the “hidden curriculum” of graduate education, with an eye toward transforming the climate in philosophy. I begin with a brief review of literature on graduate teaching and inclusive teaching in philosophy. I then examine four components of a typical graduate seminar: the faculty instructor (...) of graduate courses, the graduate students themselves, the material selection, and the course requirements. Reflecting on the graduate seminar compels revisiting learning goals, ensuring inclusivity and accessibility, and adopting a more intentional approach to graduate course design that ties course goals to specific activities and assessments for the life of the professional philosopher. (shrink)

Catholic Social Teaching of late has a lot more in common with feminist moral theory than might be evident at first glance. After a brief explanation of Catholic Social Teaching’s duty of solidarity, and a look at some of the feminist critiques of this solidarity, I point out some of the significant similarities between feminist ethics and the duty of solidarity. The last section focuses on community and care, the epistemological role of experience and the world view of the other, (...) the centrality of self-determination, and the final goal of both the duty of solidarity and feminist ethics: liberation from oppression. (shrink)

In “Artificial Intelligence, Social Media and Depression,” Laacke and colleagues consider the ethical implications of artificial intelligence depression detector tools to assist pract...

Social criticism can take on many forms ranging from theoretical exposition to non-violent protests. This paper considers literary art as a form of social criticism and uses Morrison's novel Paradise as the exemplary case to show that the confrontation of unjust ideas through social criticism is essential in building non-oppressive relations open to diversity. In this sense, social criticism is a paradigm of communication that, although often entailing conflict, ultimately aims at reconciliation. I begin with a discussion of social criticism (...) followed by a short synopsis of the novel. I then examine the novel as social criticism focusing on a process I call "twinning." The paper ends with a critical evaluation of the power and possibilities of literary art as social criticism. (shrink)

Jus post bellum, a relatively new addition to the just war tradition, offers a set of principles to ensure a just peace. The jus post bellum principles establish important guidelines for punitive and transitional justice in the wake of unjust aggression. However, sexual violence during conflict highlights some of the limits of relying solely on a rights-based approach to jus post bellum. Using the jus post bellum principles, I offer some suggestions for what might be required regarding punishment, compensation, and (...) rights vindication for both individuals and communities, highlighting throughout the limits of relying solely on a rights-based approach to jus post bellum. I then argue that post bellum considerations need to account for the structural injustices of sexual violence in conflict situations. Doing so supports important social justice initiatives proposed for a global response to sexual violence in conflict aimed not only at punishment but at prevention. (shrink)

Although blame for systemic sexual abuse in the Catholic church primarily rests with the perpetrators and institutional actors who engaged in cover-up, regular people also failed in their duties, both their secular or civil duties and their moral and religious duties. Using the language of social sin, this article examines responsibility for social sin and the structures of sin that contributed to the abuse of children within the church community. Using the tools of Catholic social teaching—especially the framework of “conversion, (...) communion, and solidarity”—the article articulates some tenets of social morality in the wake of sexual abuse and cover-up. A conversion experience is needed to see how ordinary actions unintentionally contribute to injustice and social sin, and how structures of sin lead to intentional decisions that would not otherwise be pursued. Catholic social teaching helps to provide a framework for thinking through some of the obligations of ordinary folks in the aftermath of the collective failure to protect children from abuse and the structural injustices that encouraged it to continue. (shrink)