This article critically evaluates current developments in marketing fair trade labelled products and "no sweat" manufactured goods, and argues that both the fair trade and ethical trade movements increasingly rely on strategies for bottom-up change, converting consumers "one cup at a time". This individualistic approach, which we call "shopping for a better world", must, we argue, be augmented by more collectivist approaches to affect transformative change. Specifically, we look at the concept of mission-driven organizations pursuing leadership roles in developing (...) affinity relationships to promote fair and ethical trade and developing ethical spaces. Increasingly, a range of organizations are restructuring their operations, so that their mission is reflected in ethical practices throughout their operations, including product sourcing and product sales. First, ethical purchasing policies operated by non-profits and public agencies represent markets through which fair/ethical products reach end consumers. The efforts discussed to create ethical spaces through direct democracy and electoral mandate build on a broad-based affinity with the principles of fair and ethical trade. Second, we explore the potential for "mission-driven" non-profit organiza- tions, such as zoos and aquaria for merging their mission of conservation education with their marketing activities through the operation of their shops and cafes. Interesting initiatives to link the conservation message to food choices is being undertaken by a number of zoos and aquaria, while there is scope for increased linkages in the giftware sold in their shops. (shrink)

Sullivan and Kymlicka seek to provide an alternative to post-9/11 pessimism about the ability of serious ethical dialogue to resolve disagreements and conflict across national, religious, and cultural differences. It begins by acknowledging the gravity of the problem: on our tightly interconnected planet, entire populations look for moral guidance to a variety of religious and cultural traditions, and these often stiffen, rather than soften, opposing moral perceptions. How, then, to set minimal standards for the treatment of persons while developing (...) moral bases for coexistence and cooperation across different ethical traditions? The Globalization of Ethics argues for a tempered optimism in approaching these questions. Its distinguished contributors report on some of the most globally influential traditions of ethical thought in order to identify the resources within each tradition for working toward consensus and accommodation among the ethical traditions that shape the contemporary world. (shrink)

Respect for patient autonomy has served as the dominant ethical principle of genetic counselling, but as we move into a genomic era, it is time to actively re-examine the role that this principle plays in genetic counselling practice. In this paper, we argue that the field of genetic counselling should move away from its emphasis on patient autonomy and toward the incorporation of a more balanced set of principles that allows counsellors to offer clear guidance about how best to (...) obtain or use genetic information. We begin with a brief history of how respect for patient autonomy gained such emphasis in the field and how it has taken on various manifestations over time, including the problematic concept of nondirectiveness. After acknowledging the field's preliminary move away from nondirectiveness, we turn to a series of arguments about why the continued dominance of patient autonomy has become untenable given the arrival of the genomic era. To conclude, we describe how a more complete set of bioethical principles can be adapted and used by genetic counsellors to strengthen their practice without undermining patient autonomy. (shrink)

This paper reassess the evaluation of ethical, legal and social issues in relation to the agile development of information systems in the domain of crisis management. The authors analyse the differing assessment needs of a move from a traditional approach to the development of information systems to an agile approach, which offers flexibility, adaptability and responds to the needs of users as the system develops. In turn, the authors argue that this development requires greater flexibility and an iterative approach (...) to assessing ELSI. The authors provide an example from the Horizon 2020 EU-funded project iTRACK to exemplify this move to an iterative approach in practice, drawing on the process of undertaking an ethical and privacy impact assessment for the purpose of this project. (shrink)

A care deficit is clearly evident in global cities such as London and is attributable to an ageing population, the increased employment of native-born women, prevalent gender ideologies that continue to exempt men from much reproductive work, as well as the failure of the state to provide viable alternatives. However, while it is now acknowledged that migrant women, and to a lesser extent, migrant men, step in to provide care in cities such as London, there is less research on how (...) this shapes the nature, politics and ethics of care. Drawing upon empirical research with low-paid migrant workers employed as domiciliary care providers in London, this paper explores the emergence of a distinct migrant ethic of care that is critically shaped by the caring work that migrant women and men perform. (shrink)

Kierkegaard makes a controversial and little-understood claim: irony, humor, and the comic are essential to ethics and religion. This account, grounded in Concluding Unscientific Postscript, explicates that idea for a philosophical and theological audience with a level of conceptual analysis never seen before in Kierkegaard scholarship.

The traditional structure of medical school curriculum in the United States consists of 2 years of pre-clinical study followed by 2 years of clinical rotations. In this essay, I propose that this curricular approach stems from the understanding that medicine is both a science, or a body of knowledge, as well as an art, or a craft that is practiced. I then argue that this distinction between science and art is also relevant to the field of medical ethics, and that (...) this should be reflected in ethics curriculum in medical education. I introduce and argue for virtue ethics as the best opportunity for introducing practical ethical knowledge to medical trainees. (shrink)

In conspiracy theory philosophy the primary debate has been epistemic, but the concern is now also shifting to the ethical and political implications of taking conspiracy theories seriously. This shift is epitomized in the work of Quassim Cassam, whose focus has moved away from the epistemic faults of the theories and theorists to the political function of conspiracy theories. This function, he argues, is to ‘express and promote an ideology’, specifically, racist, antisemitic, and extremist ideology. In this essay, I (...) will challenge two of Cassam’s assumptions. First, I will disagree with his claim that racist conspiracy theories ought to be treated dismissively as a class. This is due in part to the difficulties in defining racist conspiracy theories and due in part to what I call the Conspiracy Theory Location Problem, which is the challenge of identifying what constitutes ‘the theory’. In response, I suggest we need to be even more particularistic about ‘instances’ of a theory. Second, I disagree that the only function of conspiracy theories is to promote racist ideology. Instead, I argue that there exists a class of antiracist conspiracy theories that resist white supremacy by uncovering racist conspiracies and challenging racist institutions, systems, and ideologies. (shrink)

This study explores the primacy of interrelating and its ecopsychological significance. Grounded in evidence from everyday experience, and in dialogue with the phenomenology of Martin Buber, Emmanuel Levinas, and Maurice Merleau-Ponty, we discover that humans are inherently relational beings, not separate egoic subjects. When experienced intimately , this realization may transform our interrelationship with the beings and presences in the community of nature. Specifically, interrelating is primary in three ways: 1) interrelating is always already here, transpiring from the beginning of (...) the human species and human culture, from the beginning of every infant's life, and from the continuously arising beginning of every presencing moment; 2) the quality of our interrelating is truly what matters most, the most important expression of and facilitator of health, compassion, and justice for humankind and the rest of nature; and 3) interrelating is the ever-present path via which we discover/create and carry on our existence. Interrelating is an existential given—indeed we are our interrelating—yet we are summoned ethically to cultivate our way of interrelating so as to serve others and the non-human natural community. Thus interrelating is our essence, our calling, and our path. (shrink)

An increasing number of jurisdictions allow individuals to obtain medication prescribed by their physicians for medical assistance in dying (MAID). But discussion of whether (and to what extent) individuals have the right to use the health care system to control the time and manner of their death is not limited to MAID. The right also exists in other contexts, such as directing the withdrawal of life‐sustaining treatments. Palliative (or terminal) sedation involves medications to render a patient unconscious, coupled with either (...) the withdrawal of artificial nutrition and hydration or their not being administered at all. In high‐enough doses, these medications may further suppress already‐weakened cardiopulmonary function even if there is no intent to hasten death. When teaching about these topics, I challenge students to consider whether there are meaningful differences between practices like euthanasia, MAID, aggressive use of morphine, terminal sedation, or the withdrawal of ventilator support. Whether their differences are morally, ethically, or legally meaningful can be difficult to tease out. After recently watching a loved one, whom I call “Stephan,” direct the time and manner of his death within hospice care in a state that does not allow MAID, I am less inclined than ever to believe that the differences are meaningful in a way the law should recognize. (shrink)

Ethics review processes are frequently perceived as extending from codes and protocols rooted in biomedical disciplines. As a result, many researchers in the humanities and social sciences (HASS) find these processes to be misaligned, if not outrightly obstructive to their research. This leads some scholars to advocate against HASS participation in institutional review processes as they currently stand, or in their entirety. While ethics review processes can present a challenge to HASS researchers, these are not insurmountable and, in fact, present (...) opportunities for ethics review boards (ERBs) to mediate their practices to better attend to the concerns of the HASS disciplines. By highlighting the potential value of the ethics review process in recognising the nuances and specificity across different forms of research, this article explores the generative possibilities of greater collaboration between HASS researchers and ERBs. Remaining cognisant of the epistemic and methodological differences that mark different disciplinary formations in turn will benefit the ethical conduct of all researchers. (shrink)

Scholars have suggested that leaders’ ethical failures at the beginning of the twenty-first century have raised awareness about the importance of ethical leadership (EL). Yet, there has been no systematic effort to evaluate whether this awareness indeed led to changes in EL or how followers react to this leadership style over time. To address this gap, we examine the evolution in EL means, variability, and its associations with follower outcomes between 2004 and 2019. Our cross-temporal meta-analysis included 359 (...) independent samples from 314 studies published between 2005 and 2020 and focused on followers’ ratings of their leaders using the Ethical Leadership Scale (ELS; Brown et al., in Organizational Behavior and Human Decision Processes, 97(2), 117–134, 2005). Using cubic spline meta-regressions, our results indicated no global changes in EL mean levels and variability across the 15-year period. Nevertheless, country-level comparisons revealed different EL-trends in China (i.e. decrease) versus the United States (i.e. stable), and further moderation analyses highlighted the role of cultural value dimensions and national corruption rates. Finally, we also found that the relationship between EL and desirable follower outcomes (e.g. organizational citizenship behavior) became gradually stronger over time on a global level. These results provide a solid empirical basis to evaluate cross-temporal trends in EL and its (changing) impact on follower outcomes across the globe. (shrink)

Critical psychiatry has recently echoed Szasz’s longstanding concerns about medical understandings of mental distress. According to Szaszianism, the analogy between mental and somatic disorders is illegitimate because the former presuppose psychosocial and ethical norms, whereas the latter merely involve deviations from natural ones. So-called “having-it-both-ways” views have contested that social norms and values play a role in _both_ mental and somatic healthcare, thus rejecting that the influence of socio-normative considerations in mental healthcare compromises the analogy between mental and somatic (...) disorders. This paper has two goals. Firstly, I argue that having-it-both-ways views fail to provide a compelling answer to Szasz’s challenge. The reason is that what is essential to Szasz’s argument is not that mental disorder attributions involve value judgements, but that mental attributions _in general_ do. Mental disorders are thus doubly value-laden and, _qua_ mental, only metaphorically possible. To illustrate this, I construe Szasz’s view and Fulford’s having-it-both-ways approach as endorsing two different kinds of expressivism about mental disorders, pointing out their different implications for the analysis of delusions. Secondly, I argue, against Szaszianism, that Szasz’s rejection of the analogy is relatively irrelevant for discussions about the appropriateness of medicalizing mental distress. Specifically, I draw from socio-normative approaches to the psychopathology/social deviance distinction and mad and neurodiversity literature to argue that a) it is still possible to distinguish social deviance from psychopathology once we reject the analogy; and b) that _both_ medicalizing and normalizing attitudes to mental distress can harmfully wrong people from relevant collectives. (shrink)

Are humans free, or are we determined by our genes and the world around us? The question of freedom is not only one of philosophy’s greatest conundrums, but also one of the most fundamental questions of human existence. It’s particularly pressing in societies like ours, where our core institutions of law, ethics, and religion are built around the belief in individual freedom. Can one still affirm human freedom in an age of science? And if free will doesn’t exist, does it (...) make sense to act as though it does? These are the issues that are presented, probed, and debated in the following chapters. A dozen experts―specialists in medicine, psychology, ethics, theology, and philosophy—grapple with the multiple and often profound challenges presented by today’s brain science. After examining the arguments against traditional notions of free will, several of the authors champion the idea of a chastened but robust free will for today, one that allows us still to affirm the value of first-person experience. (shrink)

Background: Ethical and legal issues are increasingly being reported by health caregivers; however, little is known about the nature of these issues in geriatric care. These issues can improve work and care conditions in healthcare, and consequently, the health and welfare of older people. Aim: This literature review aims to identify research focusing on ethical and legal issues in geriatric care, in order to give nurses and other health care workers an overview of existing grievances and possible solutions (...) to take care of old patients in a both ethical and legally correct way. Methods: Using a systematic approach based on Aveyard, a search of the PubMed, CINAHL, and Ethicshare databases was conducted to find out the articles published on ethical and legal issues in geriatric care. Ethical considerations: The approval for the study was obtained from UMIT-The Health and Life Sciences University, Austria. Results: Only 50 articles were included for systematic analysis reporting ethical and legal issues in the geriatric care. The results presented in this article showed that the main ethical issues were related to the older people’s autonomy, respect for their needs, wishes and values, and respect for their decision-making. The main legal issues were related to patients’ rights, advance directives, elderly rights, treatment nutrition dilemma, and autonomy. Conclusion: Further education for professional caregivers, elderly people, and their families is needed on following topics: care planning, directive and living wills, and caregiver-family member relationships to guide and support the elderly people within their decision-making processes and during the end-of-life care. (shrink)

Book reviewed in this article: Critique of Applied Ethics: Reflections and Recommendations. By Abraham Edel, Elizabeth Flower, and Finbarr W. O'Connor.

Unethical pro-organizational behaviors are unethical, but prosocially-motivated, acts intended to benefit one’s organization. This study examines the extent to which employees are willing to perform UPB to benefit a liked leader. Based on social exchange theory, we hypothesized that LMX would mediate the association of interpersonal justice with UPB willingness. Moral identity and positive reciprocity beliefs were examined as moderators. Higher LMX was significantly and positively related to UPB willingness, and the indirect effect of interpersonal justice on UPB via LMX (...) was significant and positive. These findings suggest that LMX and interpersonal justice could have a previously-unexplored dark side. Moral identity had a negative direct relationship with UPB, but it did not moderate the relationship of LMX with UPB. Thus, LMX facilitates UPB willingness even when employees are high in moral identity. LMX is associated with many positive outcomes, but our results show that high LMX may also increase willingness to perform unethical behaviors to benefit one’s leader. These results contribute to the literature by identifying a potential negative outcome associated with high LMX. (shrink)

IN THIS PAPER I ATTEMPT TO UNDERSTAND HEGEL’S CLAIM that the moral will is finite, or incompletely free, as a consequence of the moral will being structured by the logical concept of judgment. Section 2 begins with a brief discussion of judgment. It then identifies the defining features of the moral will and compares them to those of judgment, enabling us to conclude that judgment is the logical structure of the moral will. Section 3 considers the limitations that plague judgment (...) and produce the finitude of the moral will. Section 4 examines three separate attempts of the moral will to overcome this finitude, all of which fail in virtue of their own logical structures. This allows us to conclude that the moral will is insuperably finite, and that the will must be reconceived as having a different logical structure in ethical life if it is to be free. (shrink)

Book publishers seem to have found a new niche judging by the number of review copies coming our way. This column just aims to give a line or two on some of them to help the reader decide whether to buy, borrow or leave it for now.

Understanding the ethical attitudes and concerns of future business leaders has been the focus of increasing research attention. Largely, this is due to the influence of such perspectives, as it is these presently held ideologies that ultimately translate into the actions and behaviors of the forthcoming workforce. This research examines how such business-related ethicality perspectives have evolved by administering a nationwide survey that builds on two Journal of Business Ethics studies, Beltramini et al. (J Bus Ethics 3:195–200, 1984 ) (...) and Peterson et al. (J Bus Ethics 10:733–738, 1991 ), resulting in the latest segment of a three-decade historical perspective of ethical concerns. Our findings indicate fundamental shifts regarding the nature of concerns, and provide a number of practical and theoretical contributions to the ethics literature, bringing us one step closer to more comprehensively understanding, and ultimately enhancing ethical practices in business. (shrink)

Between the fall of the Soviet Union and the fall of Lehman Brothers, if the Anglophone academy could be said to have arrived at any consensus about the value of Marxist theory, it would be that Marxism was a quaint historical curio at best and a world-historically hubristic folly at worst. Today, however, well on our way through the first quarter of the twenty-first century, we live in a moment of greatly renewed interest in Marxist ideas. This curiosity is stoked (...) by, among other factors, the worldwide economic shocks of 2008 and, in more recent times, by impending climate catastrophe, incipient fascisticization, and the still-ongoing global COVID-19 pandemic. Any of these on its own would stand out as a rebuke to the neoliberal triumphalism of the 1990s, famously crystallized in Francis Fukayama's assertion that humanity had arrived at "the end of history," there to find permanently expanding capitalist prosperity. Taken together, they present at least strong prima facie evidence for what Karl Marx identified as the inherently and ineluctably crisis-ridden nature of capital and, therefore, good reason to encounter his writings anew. (shrink)

This article gives a review of the welfare state and analyzes whether it is being undermined by the impact of increasing ethnic and racial diversity.

Significant criticisms have been raised regarding the ethical and psychological basis of living wills. Various solutions to address these criticisms have been advanced, such as the use of surrogate decision makers alone or data science‐driven algorithms. These proposals share a fundamental weakness: they focus on resolving the problems of living wills, and, in the process, lose sight of the underlying ethical principle of advance care planning, autonomy. By suggesting that the same sweeping solutions, without opportunities for choice, be (...) applied to all, individual patients are treated as population‐level groups—as a theoretical patient who represents a population, not the specific patient crafting his or her individualized future care plans. Instead, advance care planning can be improved through a multimodal approach that both mitigates cognitive biases and allows for customization of the decision‐making process by allowing for the incorporation of a variety of methods of advance care planning. (shrink)

The dead donor rule states that organ donors must be declared dead before any vital organs are removed. Recently, scholars and physicians have argued for the abandonment of the dead donor rule, based on the rule’s supposed connection with the concept of brain death, which they view as a conceptually unreliable definition of death. In this essay, I distinguish between methods of death determination and the question of whether or not the dead donor rule should be a guiding principle of (...) organ transplant ethics. In principle, the dead donor rule does not rely on any one definition of death, but only prohibits the taking of vital organs before a patient is declared dead. In light of this distinction, I argue that even if the dead donor rule is tied to brain death in practice, conceptual disagreement about brain death does not provide grounds for rejection of this rule. I then present evidence in support of the consistency and reliability of the diagnosis of brain death. I show that, when performed carefully and under specific clinical circumstances, the diagnosis of brain death is considered by most neurologists to be reliable. Finally, I argue that, without the dead donor rule, organ transplantation programs would become susceptible to violations of the ethical principle of respect for persons. (shrink)

_The Gift of Death_, Jacques Derrida’s most sustained consideration of religion, explores questions first introduced in his book _Given Time_ about the limits of the rational and responsible that one reaches in granting or accepting death, whether by sacrifice, murder, execution, or suicide. Derrida analyzes Czech philosopher Jan Patocka’s _Heretical Essays in the Philosophy of History _and develops and compares his ideas to the works of Heidegger, Lévinas, and Kierkegaard. One of Derrida’s major works, _The Gift of Death_ resonates with (...) much of his earlier writing, and this highly anticipated second edition is greatly enhanced by David Wills’s updated translation. This new edition also features the first-ever English translation of Derrida’s _Literature in Secret_. In it, Derrida continues his discussion of the sacrifice of Isaac, which leads to bracing meditations on secrecy, forgiveness, literature, and democracy. He also offers a reading of Kafka’s _Letter to His Father_ and uses the story of the flood in Genesis as an embarkation point for a consideration of divine sovereignty. “An important contribution to the critical study of ethics that commends itself to philosophers, social scientists, scholars of religion... [and those] made curious by the controversy that so often attends Derrida.”—_Booklist_, on the first edition. (shrink)

Online food retail has the potential to broaden access to systems of food provision which promote social and environmental quality attributes. This possibility is explored using data from a survey of 365 consumers who purchased food either via internet retailers of local and organic food, or via farmers’ markets, in Vancouver, Canada and Melbourne, Australia. Survey results are analyzed using principal component and regression techniques and interpreted via the theoretical framework of conventions theory. Key findings show that while online retailers (...) of local organic food are not currently attracting more resource constrained consumers, they do appeal to a similar, although broader, array of quality conventions. This research provides new insights into the challenges and opportunities associated with increasing consumer access to alternative food networks, as well as adding to the small number of quantitative studies in the conventions theory literature. (shrink)

In his impressive and wide?ranging new book, Sources of the Self, Charles Taylor argues that modern moral philosophy, at least within the Anglo?American tradition, . offers a ?cramped? view of morality. Taylor attributes this problem to three distinctive features of contemporary moral theory ? its commitment to procedural rather than substantive rationality, its preference for basic reasons rather than qualitative distinctions, and its belief in the priority of the right over the good. According to Taylor, the result of these features (...) is that contemporary moral theories cannot explain the nature of a worthwhile life, or the grounds for moral respect. Indeed, they render these questions unintelligible. I argue that Taylor has misunderstood the basic structure of most modern moral theory, which seeks to relocate, rather than suppress, these important questions. In particular, he fails to note the difference between general and specific conceptions of the good, between procedures for assessing the good and specific outcomes of that procedure, and between society's enforcement of morality and an individual's voluntary compliance with morality. Each of these distinctions plays an important role in contemporary moral theory. Once they are made explicit, it is clear that many contemporary theorists operate with a more sophisticated account of moral sources than Taylor attributes to them. (shrink)

A central thinker on the question of the animal in continental thought, Élisabeth de Fontenay moves in this volume from Jacques Derrida’s uneasily intimate writing on animals to a passionate frontal engagement with political and ethical theory as it has been applied to animals—along with a stinging critique of the work of Peter Singer and Paola Cavalieri as well as with other “utilitarian” philosophers of animal–human relations. Humans and animals are different from one another. To conflate them is to (...) be intellectually sentimental. And yet, from our position of dominance, do we not owe them more than we often acknowledge? In the searching first chapter on Derrida, she sets out “three levels of deconstruction” that are “testimony to the radicalization and shift of that philosopher’s argument: a strategy _through_ the animal, exposition to an animal or to this animal, and compassion _toward_ animals.” For Fontenay, Derrida’s writing is particularly far-reaching when it comes to thinking about animals, and she suggests many other possible philosophical resources including Adorno, Leibniz, and Merleau-Ponty. Fontenay is at her most compelling in describing philosophy’s ongoing indifference to animal life—shading into savagery, underpinned by denial—and how attempts to exclude the animal from ethical systems have in fact demeaned humanity. But Fontenay’s essays carry more than philosophical significance. _Without Offending Humans_ reveals a careful and emotionally sensitive thinker who explores the unfolding of humans’ assessments of their relationship to animals—and the consequences of these assessments for how we define ourselves. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:One Interpreter's Journey of Interpreting for Pregnancy LossMarisa Rueda WillInterpreters have to know everything." This is what I thought as I watched and shadowed a seasoned interpreter at a world-renowned medical center, during my J-term internship. The fact that I had gotten this opportunity was still hard to believe. There I was, shadowing medical interpreters at one of the best hospitals in the world during my senior year of (...) college after abruptly dropping my secondary education minor to pursue a career in medical interpreting. I felt fortunate for the opportunity and seized the chance to learn from the best of the best.When that same institution hired me after I graduated college in 2006, my training consisted of shadowing other interpreters and having them shadow me. There was no strict process, just one-on-one on-the-job training. The training I received was the best it could be at the time, but not even close to what it takes for an interpreter to become confident and prepared to interpret for most appointments.Growing up I hadn't been interested in the medical profession. When I started working as an interpreter, I soon learned that in addition to my A and B languages, I also needed to learn a C language—the language of medicine. Just as I learned Spanish, I had to learn that a CAT scan was a type of imaging study, and a creatinine level was a measure of kidney function. I was fascinated by the language of medicine. The acronyms, medications, diseases, body parts, hormones, markers, genes, everything.As fascinating as medicine was, it wasn't the reason I considered medical interpreting my calling. As soon as I started working as a volunteer healthcare interpreter at a local free clinic, I knew it was the way I wanted to make a difference in the world. The Spanish speakers I was helping were low-income, underprivileged people with serious medical conditions and a host of other socioeconomic problems. These were people who needed help. These were people who needed to be heard. These were people who needed to be seen. As an interpreter, I would be able to give them a voice. Fast forward 18 years and I am still making a difference in the lives of patients with Limited English Proficient (LEP) by giving them the gift of communicative autonomy, or the right to be in control of and responsible for their own communication.Communicative autonomy is one of the founding principles of the medical interpreting profession. It differentiates the professionals from ad-hoc interpreters and bilingual family and friends. This is because upholding communicative autonomy means that regardless of my personal beliefs, I must remain impartial in all situations. I must interpret what is said and allow all parties involved [End Page 156] to guide the conversation as they see fit. Ideally, I only intervene to mediate for cultural or linguistic reasons when needed.Some of the most ethically conflicting cases I have had to interpret have centered around pregnancy loss and abortion. When I started interpreting, I was a young single woman with a relatively liberal view on reproductive rights. However, one stillbirth and three healthy pregnancies later, my personal beliefs on the subject have become more complicated. Each time I interpret for a loss or induced abortion, I must dig deep and ask myself if I can remain impartial. I can still remember the first time I faced this dilemma.One evening, I was called to interpret for a labor and delivery case. When I arrived, I was informed that it was an induction of an 18-week-gestation fetus that had tested positive for Down syndrome on genetic testing. At the time, I didn't have strong beliefs about abortion. I had never been pregnant and really wasn't sure where I stood on the spectrum of a woman's body, a woman's choice, and abortion is murder. However, there I was, smack dab in the middle of an elective abortion on a weeknight.The bereavement nurse was seasoned and experienced. If it hadn't been for her guidance and poise, the ordeal would have been... (shrink)

Introduction The central aim of this book is to focus attention upon and illuminate the character of a certain phase of philosophical reflection: namely, ...

This articles considers the larger, external and the micro, internal forces that impinge on the nature and impact of contemporary research-ethics codes. The larger forces that shape the impact of codes involve the increase in public and governmental concern with privacy protection, changes within disciplines, and the rise of research entrepreneurship. In terms of micro-level forces, the article explores the continuing problems associated with the bio-medical approach to research-ethics, on-going instability for some types of social research, slippages between REBs and (...) researchers, and variability of local interpretations of ethics codes. A number of ethics-review fads also produce instability in the ethics regime. (shrink)