In the realm of dental treatment for individuals with disabilities, ethics plays a fundamental role by emphasizing the foundational principles of respect, dignity, and equitable access to dental care. Living with disabilities exerts a considerable impact upon the daily lives of affected individuals-one recognized by Ecuadorian disability law-which highlights the imperative role of caregivers in providing necessary support. Therefore, the objective of this study was to identify the perception of ethics in dental treatments of people with disabilities. The conducted study, involving the participation of thirty-five dentists in Ecuador, seeks to discern ethical perceptions surrounding dental treatments. It underscores the pressing need to synchronize ethical-moral values with tailored procedures to achieve truly inclusive care. A comprehensive approach to ethics in dentistry for individuals with disabilities is imperative. This entails a thorough consideration of individual needs and the application of ethical-moral values. Continuous education and interdisciplinary collaboration stand out as indispensable components to provide quality and respectful care. The study serves to underscore the paramount importance of ethics in the dental field, emphasizing the need to adapt to diversities and ensure inclusion in the provision of care to patients with disabilities.

This paper maps the ethical concerns involved in using new technologies in the care of older persons by type of participant group and technology used. The study presents data from sixty-seven participants in total from three stakeholder groups (older persons, professional caregivers, and family caregivers) who relayed their opinions on three types of technologies: wearables, ambient sensors, and social assistive robots. The interview data collected was analysed using content analysis. Participants raised ethical concerns about user control, stigma, over-reliance on technology, isolation, deception, privacy breaches, and the replacement of human care. However, these concerns were not uniformly emphasized across participant groups, and not all concerns applied to each of the three technologies. Our findings revealed a reduced ethical sensitivity and preparedness for risk in the case of certain technologies. These ethical blind spots evident in our results pertained to privacy, stigma, and deception. With technologies continuously developing, such blind spots are a cause for concern.

Across the United States,every state establishes their own requirements for the disposition of foetal remains, including laws that address thedisposal and reportingof foetal remains after a foetal death has occurred. Most states discard foetal remains as biohazard material, processed by healthcare facilities through medical incineration or sterilization. However, there are variations among state laws, with some states imposing specific requirements for the disposal of foetal remains and treating foetuses as persons. To examine these differences, I reviewed U.S. state statutes on foetal disposition, focusing on states with restrictive requirements for miscarried or aborted remains under twenty weeks gestation. In this paper, I analyse the thirteen states identified as having restrictive foetal disposition requirements. I describe the implications of restrictive foetal disposition laws and argue that these requirements allow states to govern foetal death in ways that infringe upon abortion and miscarriage patients' autonomy. Following the decision in Dobbs v. Jackson Women's Health Organization [2022] Supreme Court of the United States. No. 19-1392, I argue that foetal disposition laws could be weaponized to further strategize the political value assigned to foetuses and buttress abortion and miscarriage reporting, thus criminally implicating patients who have lost or terminated pregnancies. With reproductive autonomy rapidly declining in the United States, validating variable responses to foetal death and recognizing the relational nature of pregnancy loss and termination could better uphold patient autonomy and privacy.

Midwives are frequently confronted with ethical dilemmas and require guidance in addressing them. This study investigates Lebanese midwives' recognition of and perception of ethical dilemmas in clinical practice, examines influencing factors and explores the role of internal policies and ethics committees. Lebanese midwives who graduated between 2017 and 2021 and were registered in the Lebanese Order of Midwives participated in this qualitative and quantitative survey. In September 2022, three online focus groups were held via Zoom with sixteen participants answering validated questions. A quantitative survey was carried out Between October and December 2022. A total of 147 midwives completed the questionnaire. The most frequently reported ethical dilemmas involved disagreements within the team and with patients or families, followed by challenges related to patient autonomy. Among the ethical dilemmas studied, disagreement with patient or family, patient autonomy, and restrictive and hierarchical institutional regulations were found to be significantly associated with the support person sought by the midwives (p = 0.015, p = 0.037, and p = 0.045, respectively). The presence of an ethics committee was significantly associated with reliance on "moral perception and judgement" as a means of coping with ethical challenges (p < 0.001). Lebanese midwives regularly face ethical dilemmas, notably disagreements and patient autonomy issues. The presence of an ethics committee significantly aids their moral judgement, highlighting the need for institutional structures that guide ethical practice.

This paper considers if certain sexual activities or practices can legitimately be thought of as raising concerns about an individual's professionalism and, therefore, as matters which fall within the purview of bodies which regulate healthcare professionals. There seems prima facie reason to think that healthcare professionals should be able to enjoy the same socio-political rights as anyone else. Given that this includes the right to privacy, then the suggestion that a professional regulator might legitimately concern themselves with the sex lives of those they regulate seems problematic on its face. However, some of the activities discussed are not entirely private matters. Equally, whilst the practices addressed are not unlawful, it is not unusual for them to be the subject of judgmental attitudes, prejudice, and stigma. Coupled with the fact that regulatory bodies are commonly charged with maintaining public trust and confidence it may be that there is some reason to consider the kinds of activities discussed with regard to the professionalism of those who engage in them. Nevertheless, one might question the legitimacy of impugning an individual's professionalism on the basis of intolerance, and whilst I note that there may be a need for empirical research into public opinion, this essay concludes that the distinction between the personal and professional should be maintained. Assuming that it is conducted within the bounds of the law, the sex lives of healthcare professionals should not draw the attention of professional regulators.

In this article I aim to paint a novel picture: that parents who birth children with lives worth living are cases of moral good luck. To do this, I paint the standard picture of moral luck, and then extend this to show that childbirth is, in essence, an exercise in moral luck. I refer to this as the Parental Gambit. In reflecting about how ex ante knowledge informs our biases in evaluating the deontic status of moral luck cases, I posit the Resultant Moral Luck Asymmetry of Parenthood, which states that a parent remains blameworthy if their child turns out not to have a life worth living but is not praiseworthy if their child turns out to have a life worth living. I consider possible counterarguments against my account towards the end of the paper.

Ectogestation, also known as Artificial Womb Technology (AWT), is a revolutionary reproductive technology that is poised to be one of the greatest innovations of our time. However, like most novel technologies, the potential for egregious harm cannot be ignored. In the United States, a country plagued by racist, heteronormative, capitalistic ideology, ectogestation presents a gateway for the severance of parental rights for Black and marginalized pregnant people. Drawing on key scholarship, we first retell the historical devaluation of Black motherhood through social and legal avenues and then connect these to the disproportionality crisis in the Child Welfare system in the United States. Against this background, we then describe contemporary cases of women who were victimized by the medico-legal system, had their bodily autonomy violated, and had their children removed from their custody. We use these cases to demonstrate that the conditions necessary for ectogestation to be used for fetal removal are already in place. Ectogestation thus, can be used to further the separation of families and the severance of parental rights in marginalized communities. We then offer recommendations for preemptive action to prohibit the misuse of ectogestation should it become available in the future.