Ethical Paradigm Research Articles

An Ethic of Constraint: Citizens, Sea-Level Rise Viewers, and the Limits of Agency

The design of online interactive visualizations is an ongoing area of research within technical communication, with recent work focusing on visualizations in risk-based contexts. This article shares the results of a large-scale user experience study on a popular interactive sea-level rise viewer aimed at facilitating decision making for individual users in coastal communities. Using this viewer, participants performed three major tasks related to individual property, community impacts, and future projections and gave feedback on the design, use value, and functionality of the tool. The participants were assessed on their ability to complete the three major tasks. The author discusses the implications of these results on the continued design of interactive risk visualizations and argues for a vision of user agency that is more constrained within the larger ethical paradigms of environmental communication.

Ethics in Global Pediatric Surgery: Existing Dilemmas and Emerging Challenges.

The rapid growth of global pediatric surgery beyond direct care delivery into research, education, and advocacy necessitates re-evaluation of the traditional ethical paradigms which have governed our partnerships in low- and middle-income countries (LMIC). Within this paper, we consider current and emerging ethical challenges and discuss principles to consider in order to promote autonomous systems for pediatric surgical care in LMIC.

Theoconomy: An ethical paradigm for economic prosperity

The Parliament of the World’s Religions made a call to the international society to find shared values that could effectively direct the new world order that is characterised by its polycentric and heterogenous character. In response to the call and informed by the Global Ethics Project, a research study was conducted under the auspices of the Unit for Reformational Theology and the Development of the Society, at the North-West University, South Africa. The study focused on how the global economy could be organised differently in order to address the severe anomalies of superficial ethics of materialism, instant gratification and the philosophy of futility that underlies the unfettered consumerism of the secular age. The study therefore searched for a new framework of flourishing or an ethic paradigm for economic prosperity. The study introduces a new ethics labelled Theoconomy. In this article, the epistemology and ontology of the research study are expounded.

Patient Safety Education for Medical Students: Global Trends and Korea’s Status

This study is a narrative review introducing global trends in patient safety education within medical schools and exploring the status of Korean education. Core competences for patient safety include patient centeredness, teamwork, evidence- and information-based practice, quality improvement, addressing medical errors, managing human factors and system complexity, and patient safety knowledge and responsibility. According to a Korean report addressing the role of doctors, patient safety was described as a subcategory of clinical care. Doctors’ roles in patient safety included taking precautions, educating patients about the side effects of drugs, and implementing rapid treatment and appropriate follow-up when patient safety is compromised. The Korean Association of Medical Colleges suggested patient safety competence as one of eight essential human and society-centered learning outcomes. They included appropriate attitude and knowledge, human factors, a systematic approach, teamwork skills, engaging with patients and carers, and dealing with common errors. Four Korean medical schools reported integration of a patient safety course in their preclinical curriculum. Studies have shown that students experience difficulty in reporting medical errors because of hierarchical culture. It seems that patient safety is considered in a narrow sense and its education is limited in Korea. Patient safety is not a topic for dealing with only adverse events, but a science to prevent and detect early system failure. Patient safety emphasizes patient perspectives, so it has a different paradigm of medical ethics and professionalism, which have doctor-centered perspectives. Medical educators in Korea should understand patient safety concepts to implement patient safety curriculum. Further research should be done on communication in hierarchical culture and patient safety education during clerkship.

Ethics guiding the action of the hospital manager

Objective: We believe there are ethical issues that emerge in the management of hospital health units, therefore in this article we discuss the interface between the areas of Bioethics and Management. This research aims to contribute to the operationalization of a profile of ethical competencies to manage hospitals with ethical weighing and linkage to values.Methods: This is an exploratory and descriptive study with 421 hospital managers of 25 hospitals in the northern zone of Portugal, integrated in the National Health Service. To collect data, we used the Questionnaire of Ethicity in Hospital Management and analyzed the contents of the electronic pages of 36 hospitals about the mission, values and vision they advocate.Results: In addition to the philosophical perspective of each person, health professionals in hospital management respect the complex multidimensionality, recognizing the singularity and the personal, social and cultural individuality. Values and personal ethics can be a guide for action in the field of health. In the results of this study, we present a framework of ethical competencies for the management of the hospital, which aims to optimize management with ethical weighing with the following dimensions: Decision, Primacy of the human person, Responsibility, Integrity, Training and development, Equity and access, Organization and Social Responsibility.Conclusions: Based on the results of this study, we conclude that there is a need to implement a matrix of ethical competencies that guide health professionals to respect people and their rights – in the management of health care and services, in clinical practice or in scientific investigation. The managers of the hospitals integrate the guidelines in the code of ethics of their professional group and in the mission, values and institutional vision. Overall, they claim to have a framework of ethical competencies, acting with reference to the ethical paradigm of personalism.

How do early childhood education leaders navigate ethical dilemmas within the context of marketised provision in England?

Early childhood education settings can be understood as public forums where adults and children engage together in the implementation of national policy. The authors reflect on ethical dilemmas for leaders in early childhood education arising from the implementation of national policy. Dilemmas can be problematic in the sense that they are unresolved or routine-like as they pervade practice. Inspired by Shapiro and Stefkovich’s framework of multiple ethical paradigms, the authors analyse complex dilemmas arising for leaders in early childhood education as they implement national policy in the micro system with children, families and the community. Leaders are positioned in these contexts as principally concerned with the positive exploration of ethical dilemmas. The authors’ analysis gives visibility to the ways in which leaders may draw on theory and experience in the early childhood education setting to navigate ethical dilemmas within a marketised system. Knowledge of ethics and practice may be tacit, partial and incomplete; however, fragments are pieced together as ethical praxis.

İbn Haldun da Siyasî Otorite ve Meşruiyet Problemi

This study examines the relationship between authority and legitimacy in the context of Ibn Khaldun's views. In this context, such concepts as prosperity (umran), collective conscience (asabiye), (mulk), (hilafet), which are closely related to the concept of authority, are examined. Politics is a search for 'the best' in a way. It defines an ethical paradigm in which the philosophy of politics is built on the contradictions between ex post and de lege ferenda (between what is and what should be). In this respect, the pursuit of legitimacy in politics predicates an ethical grounding and also the relationship between politics and ethics. This phenomenon, the questions of the legitimacy of politics and power, has a dynamic continuity and problematic in itself at every stage of the government's dynamic process. The concept of legitimacy of politics is the expression of a search for steady criteria against changes and the merits of the legitimacy ground within different processes. Ibn Khaldun examines the authority in three parts and discusses their legitimacy. The first of these is the natural possession that contains overtowering and using force on the basis. The second is political possession that includes to manage the society as necessitated by the mind in the fields of reaching worldly interests and removal of losses. The last one is the caliphate which means to conduct the government as a matter of religious thought for the benefit of the world and the hereafter. Ibn Khaldun criticizes the views of Islamic philosophers about authority.

ЕКОЛОГІЧНА СВІДОМІСТЬ ЯК ОСНОВА ЕКОЛОГІЧНОЇ КУЛЬТУРИ ОСОБИСТОСТІ

The article shows that in the conditions of global ecological crisis Homo sapiens as a species can only survive if the problem of restoring historically lost balance of relations in the general system of "human being – natural environment" is resolved as soon as possible. We argue that such a process requires, first and foremost, an appropriate reorientation of the humanity's worldview with respect to the nature and formation of environmental consciousness in members of the human community based on such principles. It is proved that in the system of ecological consciousness the worldview plays a systematic role, because it gives a person the answer to the question about the main values and priorities in human life, provides appropriate ideological justification of thoughts and actions that meet the ecological needs of people and communities. It is emphasized that, in such a situation, the preservation and restoration of the environment, which forms the need for ecological activity, becomes a sense of human life. The role of historical types of worldview (mythological, religious, scientific) in shaping the attitude of a person to nature is shown. We also show that the characteristics of the main levels of formation of the person's ecological consciousness is, at the same time, the characteristics of their ecological maturity. This is due to the fact that the typological groups reflect the degree of perception of environmental ideas and the adoption of environmental principles with subsequent implementation in environmental activities. We show that the levels of environmental consciousness can be classified as naive-realistic, everyday-empirical, and conscious-theoretical. The naive-realistic level of maturity of environmental consciousness is characteristic of people who act as natural environmentalists in their lives. The everyday-empirical level is characterized by the existence (in the rational and emotional areas) of a negative attitude to environmental problems. The conscioustheoretical level of such consciousness is characterized by informed and active attitude to environmental problems. It is emphasized that in the process of forming an ecological worldview, there is a need to move from the dominance of the environmental paradigm to the dominance of the ideological, moral and ethical paradigms.

“Les Années noires avaient été grises:” A Meta-Ethical Examination of Pierre Assouline’s Appropriation of Primo Levi’s Concept of the “Grey Zone”

“Les Années noires avaient été grises:” A Meta-Ethical Examination of Pierre Assouline’s Appropriation of Primo Levi’s Concept of the “Grey Zone”1 Helena Duffy The Grey Zone: Readings, Re-readings and Overreadings Primo Levi’s landmark essay “The Grey Zone” opens with criticism of those who, when trying to understand the dynamics of l’univers concentrationnaire, reduce the complex network of human relationships to the mutually opposing categories of evil tormentors and saintly victims. Reflected in Christ’s gesture on Judgment day—“here the righteous, over there the reprobates”—, such dualistic thinking fails, according to Levi, in relation to Auschwitz whose horror consisted also in its indecipherability. Namely, some of the victims were dragged into defiling complicity with their oppressors, thus entering what Levi describes as an area so “incredibly complicated [in] its internal structure” that it “confuse[s] our need to judge” (The Drowned and the Saved 27). Within this “grey zone” the Italian writer-survivor situates all kinds of “privileged prisoners,” beginning with kettles washers, bed smoothers, checkers for lice or interpreters (29), and ending with Sonderkommandos. Recruited predominantly amongst Jewish inmates, these “special squads” were responsible for maintaining order among those to be gassed, disposing of the victims’ bodies, and sorting out their belongings. Seeking examples of the “grey zone” beyond the Lager, Levi invokes controversial leader of the Łódź ghetto, Chaim Rumkowski, or even SS Erich Mühsfeldt, who briefly showed pity to a young survivor of gassing and whom Levi gives the benefit of the doubt by believing that, under different circumstances, he could have been a decent man (40). However, whereas Levi recommends that our moral judgment be suspended in relation to the “privileged” prisoners, in line with his more general and emphatic declaration of his unwillingness to ever forgive his oppressors, he fully endorses the 1948 verdict of the Supreme National Tribunal to sentence Mühsfeldt to death (37). [End Page 29] Since the publication of Levi’s essay, critics have been arguing about who indeed should be included in the “grey zone.”2 While some mobilize the morally murky area as a universal figure of enforced complicity with one’s oppressor, others believe it to be restricted to the physical space of Nazi concentration camps. Giorgio Agamben, for instance, has famously and controversially deployed the “grey zone” as a paradigm for post-Auschwitz ethics, positioning all human beings within this space of moral ambiguity (101).3 Others have reapplied Levi’s term to bystanders, collaborators or resisters, or have even assimilated it with Holocaust-unrelated situations.4 As for Levi himself, he expands the meaning of the “grey zone” by reaching with his intertextual references beyond l’univers concentrationnaire, as exemplified by the analogy he draws between the Sonderkommandos and the collectors of corpses in Alessandro Manzoni’s novel The Betrothed (1827) (39). In the same vein, Levi likens Mühsfeldt’s brief hesitation to an old woman’s single good deed in Dostoevsky’s The Brothers Karamazov (1880) (40). More directly, the Italian writer-survivor inscribes into this area of moral ambiguity, where dichotomies of evil and goodness are no longer operational, various collaborating governments, including Vichy (27). He also identifies it within the Soviet gulag or compares the Nazis’ strategy of burdening their victims with guilt to the practices of the Italian Mafia (27–28). Yet, despite Levi’s broader references, Adam Brown, who has written extensively on the “grey zone,” firmly believes in the term’s historical and topographical specificity (52). His view is shared by Debarati Sanyal who points to Levi’s repeated insistence on the singularity of the prisoner’s physical and emotional experience of the camp (34): “The mental mechanisms of Häftlinge were different from ours; curiously and in parallel, different were also their physiology and pathology” (The Drowned and the Saved 60). Another contentious point raised by Levi’s essay and relevant to the present inquiry is the confusion of victims with victimizers that some have inferred from the Italian writer’s definition of the “grey zone” as a space “with ill-defined outlines which both separate and join the two camps of masters and servants” (27) or, from what...

Islamic Ethical Paradigm on Poor Compliance in the Management of Bronchial Asthma

Childhood asthma is known to cause heavy economic burden due to increased hospital visits and prolonged hospital care due to its exacerbations. Despite the advancement of in-hospital management to control asthma, poor compliance has been an astounding problem in the management of the acute asthma attack. An 8-year-old boy, who was known as persistent bronchial asthma since 5 year of age, have had frequent visits to the clinics and hospital due to poorly controlled asthma symptoms. During this episode, he presented with worsening shortness of breath. He often misses his daily medication due to parental assumption that the patient is able to manage asthma by himself. His non-compliance towards medications has led to patient’s absenteeism from school and deterioration in his academic performance. Islam is a religion that emphasizes on provision of individual’s and community’s health. This is achieved through taking an optimal care of one’s health and aimed at maintaining disease control state. Parents have the duty to provide their children with good and healthy living throughout the childhood period, and not to neglect them in any way. Islam stresses the importance not only self-care in the society but also preservation of others’ health especially by the Muslim doctors. Conservation and protection of individual’s right to health especially children require group effort of both parents and medical personnel.

On models: the ambiguity of a future manifestation

ABSTRACTPhysical models are a natural way to plan, research, express, communicate and manipulate. Even as we relate to models as representations of things to come, we invoke a complex web of social, political and ethical paradigms. One is the model’s innocence, evoked in us by the idea of the miniature, of childhood toys stretching across cultures and centuries. Another is the model as a design tool, an instrument of accurate geometrical information, in a consistent reduction of scale. A third is the model’s centrality to urban planning, architecture and theatre design, as a means of development and communication. The combination of the three renders the model a multifaceted, powerful instrument which at the same time is vulnerable to exploitative, propagandist abuse.

Ethics education in leadership development: Adopting multiple ethical paradigms

Attitude development and identity formation in educational leadership are the goals of non-traditional, and in the 21st century also of neo-traditional, development initiatives. Ethics education emerges as one of the linchpins in neo-traditional and non-traditional development initiatives. Yet, despite considerable interest in ethics education in educational leadership development, ethics education has not been examined systematically, and empirical research on its effects is scarce. The present paper aims to address this lacuna by exploring the effects of ethics education based on extended multiple ethical paradigms in the context of an educational leadership programme. Moreover, the study follows a systematic longitudinal design, based on pre- and post-course measurements that used the Ethical Perspectives Instrument in six Israeli cohorts of educational administration graduate students ( n = 73). The findings indicate that ethics education has a limited effect on the student body as a whole, but when students were separated into those who did and did not change their dominant ethics, differences emerged. The results suggest that school leadership development focusing on attitude development and identity formation in general and on ethics education in particular lead to different outcomes.

“Monks by Night and Knights by Day”: Ḥasan al‐Bannāʾ, Tarbīya, and the embodied ethics of the early Muslim Brotherhood

AbstractIn this article, I trace and analyze the manifold ways in which Ḥasan al‐Bannāʾ (d. 1949), founder of the Muslim Brotherhood, appropriated Ṣūfī thought and practice in the creation of Brotherhood doctrine and institutional structures, with a particular focus on his model of ethico‐spiritual formation (tarbīya). For al‐Bannāʾ, Ṣūfī discursive and embodied practices and the virtues they produced were required not only for individual flourishing, but as the necessary precondition for socio‐political activism. Such a recognition of the embodied nature of ethical formation stands in contrast to Salafī epistemologies predicated on a scriptural positivism and an exoteric focus on law, and sheds further light on the early Muslim Brotherhood's Ṣūfī origins. Moreover, this ethical paradigm, which entails a “sharīʿa‐minded” Ṣūfism placed in an activist framework, not only challenges those narratives which perpetuate an inherent Salafī‐Ṣūfī divide; it also creates avenues for exploring the relationship between practical reasoning, virtue formation, and public engagement, thus further contributing to an “engaged Ṣūfism” advocated by some today.

How Is Contextual Therapy Applied Today? An Analysis of the Practice of Current Contextual Therapists

Contextual therapy focusses on restoring and enhancing relationships, based on its paradigm of relational ethics, presuming a human tendency for reciprocal care. It is precisely in a time of stressed relationships that this focus on strengthening humanity is of great importance. This article presents the first study on the application of this paradigm into concrete interventions of twelve current contextual therapists, answering the question: How do contextual therapists apply the contextual theory and therapy into concrete interventions? Using the Thematic Analysis, fourteen therapy sessions were analyzed, revealing a typical working-method and eight characteristic categories of interventions. The findings of this qualitative research reveal a consistent working-method and several recognizable contextual elements. These may contribute to further integrating the paradigm of relational ethics in family therapy and developing a contemporary contextual guideline for therapy. It also provides a conditional step for investigating the efficacy of contextual therapy, for evidence-based research, and for further development of the methodology of contextual therapy.

Risk-Aversion or Ethical Responsibility?

Ethics seems to be of increasing concern for researchers in Higher Education Institutes and funding bodies demand ever more transparent and robust ethics procedures. While we agree that an ethical approach to fieldwork in religion is critical, we take issue with the approach that ethics committees and reviews adopt in assessing the ethicality of proposed research projects. We identify that the approach to research ethics is informed by consequentialism – the consequences of actions, and Kantianism – the idea of duty. These two ethical paradigms are amenable to the prevailing audit culture of HE. We argue that these ethical paradigms, while might be apposite for bio-medical research, are not appropriate for fieldwork in religion. However, because ethics should be a crucial consideration for all research, it is necessary to identify a different approach to ethical issues arising in ethnographic research. We suggest that a virtue ethics approach – concerned with character – is much more consistent with the situated, relational and ongoing nature of ethnographic research.

The Just War Tradition: A Model for Healthcare Ethics.

Healthcare ethics committees, physicians, surgeons, nurses, families, and patients themselves are constantly under pressure to make appropriate medically ethical decisions concerning patient care. Various models for healthcare ethics decisions have been proposed throughout the years, but by and large they are focused on making the initial ethical decision. What follows is a proposed model for healthcare ethics that considers the most appropriate decisions before, during, and after any intervention. The Just War Tradition is a model that is thorough in its exploration of the ethics guiding a nation to either engage in or refuse to engage in combatant actions. In recent years, the Just War Tradition has expanded beyond the simple consideration of going to war or not to include how the war is conducted and what the post-war phase would look like ethically. This paper is an exploration of a healthcare ethics decision making model using the tenets of the Just War Tradition as a framework. It discusses the initial consult level of decision making prior to any medical intervention, then goes further in considering the ongoing ethical paradigm during medical intervention and post intervention. Thus, this proposal is a more holistic approach to healthcare ethics decision making that encourages healthcare ethics committees to consider alternate models and ways of processing so that ultimately what is best for patient, family, staff, and the environment is all taken into consideration.

Joy, Wisdom and Virtue—The Confucian Paradigm of Good Life

This paper is intended to examine the ethical paradigm of the good life constructed in the early Confucian texts, in contrast with the clear tendency to the rational paradigm as ascribed in the ancient Greek philosophy. To fully appreciate the Confucian paradigm, we will investigate how joy becomes the central concern for early Confucians and what categories it is classified through discourses on wisdom and virtue. We will argue that joy, wisdom and virtue underlie the theme of learning to be human and is both the necessary ingredient and the consequence of the good life in early Confucianism.

Brazilian Ceremony in Honor of Body Donors

Introduction: Memorial ceremonies are a way for institutions to show their gratitude for the gesture made by body donors and are an opportunity for students to reflect on the ethical paradigm shift. Therefore, this study aims to describe the memorial ceremony at the Federal University of Health Sciences of Porto Alegre and assess the perception of both students and the donors’ relatives regarding the event.
 Material and methods: In 2016, a questionnaire was applied to donors’ relatives with questions regarding structure of the ceremony, ethical training of the students and importance of body donation. Another questionnaire was applied to the first-year students of the medical school, with questions about understanding the use of bodies, and their thoughts on death and relevant ethical issues.
 Results: Fifty questionnaires were answered by family members and 98% agreed that the ceremony was an opportunity to feel closer to the donors and 100% said that the ceremony is important in the ethical training of students. Among students, 68 questionnaires were answered, and all affirmed that the event had a positive impact on the perception of physician-patient relationship and personal growth, and 86.7% reported enhanced empathy.
 Conclusion: The memorial ceremony seems to encourage students to reflect on ethical issues, because at the same time that the donors’ relatives perceive an attitude of care and respect on the part of the students, the students state a heightened sense of commitment and responsibility regarding their learning and professional formation, which depends on the gesture made by the donors.

Towards an Ethical Hermeneutics of Journalism

This paper applies a Ricœurian ethics in a two-fold personal/societal critique, choosing as a case study the representation of an “other” in a newspaper article. The personal critique uses a historical narrative (my own) as a window. Through it, we see hysterical stories about national enemies—in this case the Greek Cypriots—imposing themselves upon the developing consciousness of a growing child. I describe my awakening—through Ricœur’s idea of the creativity of language—from the spell of these dominant normative national narratives to the possibility of re-reading them creatively. Ricœur’s blueprint for engagement with such narrative structures holds out the promise of reading them in an ethical manner, and this is achievable through his linguistic hospitality. From there, this study, analyzing the ethical predicaments of mainstream journalism from the perspective of critical media studies, problematizes the issue of otherness in the news. The example taken up, a current Turkish newspaper article covering a Turkish Cypriot Parliamentarian’s remarks in session regarding the experiences of 1974 Cyprus, reveals how this otherization is actually constructed under the name of the journalistic profession. This essay then borrows a Ricœurian ethical perspective with a view to making news language more hospitable, repositioning both news organizations and news items alike within Ricœur’s ethical paradigm of leading a good life with and for others within just institutions. This conceptualization of the news item itself as a just institution is a change that journalists could make in order to bring the news more in line with a Ricœurian sense of ethics and away from the current dominant practices in mainstream journalism.

Between the Border and Mandated Hard Places

ABSTRACTFederal and Arizona educational policies challenge U.S.-Mexico border educators to meet the diverse needs of bilingual, bicultural students while also being required to use instructional pedagogies that offer monolingual and monocultural schooling experiences. Ethnographic research captures American schooling experiences of Latino transfronterizo (border crossing) students and their parents from January 2013 to August 2015. Through these narrations and analysis with the multiple ethical paradigms (Shapiro & Gross, 2013), educational leaders can move to praxis through Furman’s (2004) ethic of community and Yosso’s (2005) community cultural wealth to build communal capacity within border contexts.