Moral Duty Research Articles

Essentially Aggregative Harm, Restraint, and Collectivization

Some of the most pressing contemporary social problems result from the amalgamation of a mass of actions that are not intentionally coordinated. Although these essentially aggregative harms are foreseeable, it is unclear what moral duties individuals have with regards to them. This paper offers a new analysis of these problems and uses a nonideal contractualist approach to argue in favour of two kinds of duties for individuals. Collectivization duties that require individuals to act responsively with a view to ensuring that there are effective governance agents that reliably, fairly, and efficiently prevent these outcomes in the long-term and duties of restraint that require individuals to avoid action of a kind that is likely to come together with other actions to cause serious EAH in the immediate future when restraint with regards to actions of this kind could help prevent the outcome from occurring.

What has Kant got to say about conscientious objection to reproductive health in South Africa?

A woman's right to a safe legal abortion in South Africa conflicts with a health care professional's freedom of conscience. Conscientious objection or treatment refusal on the basis of conscience may be protected by the constitution but its morality has not been explored. This study uses Kantian Deontology to elucidate the ethical duties of health care professionals based on the Physician's Pledge. It concludes that conscience is morally empty and that health care professionals have a duty to treat all patients equally irrespective of the condition they present. Drawing on Kantian promise keeping, the study also concludes that health care professionals should place patients health and wellbeing above all other considerations. Using the categorical imperative, the study shows that health care professionals have a perfect duty not to refuse treatment. The study recommends that conscientious objection be rejected in all circumstances except where the psychological wellbeing of the health care professional will be affected. This can be achieved through legislative and professional body regulation of conscientious objection.

“No one went into pharmacy … to sell a lot of Coca-Cola. It's just sort of a necessary evil” – Community pharmacists' perceptions of front-of-store sales and ethical tensions in the retail environment

BackgroundCommunity pharmacists are expected to uphold ethical duties to patients and society while maintaining independent businesses or fulfilling expectations of corporate owners. Canadian pharmacy colleges provide only indirect guidance on the retail setting of the profession. Little is known about whether pharmacists identify ethical issues in retail pharmacy or around the sales of non-drug products. ObjectiveThis study sought to examine pharmacists' perceptions of their roles in health promotion, the factors that influence the selection of front-of-store products, and ethical issues relating to their dual roles as health care providers and retailers. MethodsIn 2020, 25 Canadian pharmacists participated in semi-structured phone interviews. Interviews were audio-recorded, anonymized, transcribed verbatim, and thematically analyzed using qualitative methods. ResultsAlmost all participants described their role primarily as a health care provider, though some described themselves as 50–50 health care providers and retailers. Most staff pharmacists reported little control over front-of-store product selection. Where participants reported some control, external factors such as business viability and profitability impacted their choices, though some reported selecting products based on the needs of their patient community or their personal beliefs. The dominant tensions described stemmed from participants' dual roles as health care providers and retailers, though specific issues and situations were varied, ranging corporate targets, to service provision, to the sales of unproven or unhealthy products. Participants suggested solutions to the issues they described, ranging from a complete overhaul of the licensing structure of community pharmacies, down to one-on-one conversations with patients. ConclusionOur findings suggest that the retail setting of community pharmacy produces unique ethical tensions: the imposition of retail sales standards and targets are commonplace, and business viability is a primary driving force in front-of-store product selection. Clear guidance from Canadian pharmacy colleges and legislators to address these tensions and issues may be necessary.

Metz’s Relational Moral Theory and Environmental Ethics

Abstract Metz’s contribution to environmental ethics is a novel theory of moral status, which he argues explains the intuition that although we have direct moral duties to some nonhuman animals, our duties to fellow human beings are always weightier. The theory takes the moral status of an individual to depend on it being the subject and object of friendly relations with human. This paper argues that the account of moral status explains the intuition about the existence and relative weight of duties to nonhuman animals only if evidence of human-nonhuman animal cooperation is ignored. The paper argues additionally that a focus on the moral status of individual nonhuman animals offers no insight into one the most pressing environmental problems of our time, the threat of mass species extinction. Finally, the duties that would seem to follow from the account of moral status are contrary a traditional environmental concern of nature preservation.

Ethical standards in pediatrics: who is a “good pediatrician”?

This article discusses the issues of modern ethical standards in pediatrics, considers the essence of the concept “a good pediatrician”. The key components of the practical professional activity of a pediatrician, such as honesty and integrity, reliability and responsibility, respect for others, compassion and sensitivity, self-improvement, self-awareness and knowledge of the professional limits of providing medical care, connections and cooperation, altruism and protection the interests of the patient and members of his/her family are considered by the authors. Information is provided regarding the basic ethical principles, duties and competencies of the practical professional activity of a pediatrician in the American healthcare system and the ethical principles of a doctor’s activity in Ukraine. The standards of behavior of a pediatrician are described, according to which he can be evaluated both by medical students, residents and colleagues, as well as by parents, which is necessary for providing quality medical care to children and adolescents. The reasons for the formation of conflict situations in the pediatrician’s practice and approaches to their effective resolution are considered, as well as the role of confidentiality and collegiality.

“It’s Pretty Sad If You Get Used to It”: A Qualitative Study of First Responder Experiences with Opioid Overdose Emergencies

Background First responders play a vital role in the United States opioid drug overdose crisis, a public health emergency that has claimed many lives. Objective We sought to investigate first responders’ experiences and attitudes toward opioid overdose emergencies and the ongoing crisis, as well as emotional effects, coping strategies, and support systems. Methods A convenience sample of first responders (n = 18) at the Columbus Fire Division, with experience responding to opioid emergencies, participated in semi-structured telephone interviews between September 2018 and February 2019. Interviews were recorded, transcribed verbatim, and analyzed using content analysis for themes. Results While almost all participants described overdose emergencies as routine, they recalled some as memorable and emotionally impactful. Almost all respondents were frustrated by the high rates of overdose among their patients and the lack of sustainable improvements in outcomes, yet expressed a strong moral commitment to caring for patients and saving lives. Themes of burnout, compassion fatigue, and hopelessness emerged, as did themes of increased compassion and empathy. Support for personnel experiencing emotional difficulty was either lacking or underutilized. Further, many felt public policies should prioritize more permanent resources and improve access to care, and believed that people who use drugs should face greater accountability. Conclusion First responders perceive a moral and professional duty to treat patients who overdose, despite their frustrations. They may benefit from additional occupational support to cope with the resultant emotional effects of their role in the crisis. Addressing macro-level factors contributing to the overdose crisis and improving patient outcomes could also positively affect first responder wellbeing.

Correlation between the categories «law» and «morality» in the context of the practice of advocacy

This article analyzes both the common features and the features that distinguish the categories of «law» and «morality» primarily through the prism of the specifics of the legal status of a lawyer and the lawyer's activity as a whole. The positions of scientists regarding the definition of the relationship between these categories are analyzed. Attention is focused on the fact that most scientists consider such a relationship through the prism of the complementarity of the institutions of law and morality as regulators of social relations.
 Within the framework of this article, the relationship between the categories «law» and «morality» was investigated precisely through the prism of the lawyer's professional activity. A conclusion is drawn according to which, in the process of lawyer activity, there is a coincidence (combination) of legal and purely moral aspects (the norms of law and morality are inextricably linked), and such activity by its nature should be perceived precisely through the prism of morality, taking into account the special role of moral principles for the profession of a lawyer (a lawyer should proceed from a deeper understanding of the categories «justice», «justice», «honor», «dignity», «good faith», «responsibility», etc. both in carrying out his professional activities and in everyday life).
 Attention is drawn to the fact that a lawyer in any of his activities, including in everyday life, must first of all strictly observe the moral duties imposed on him by his special status (his profession), which, in combination with legal ones, embody his a professional duty, the failure of which entails disciplinary responsibility.
 In order to achieve the set goal and reveal the stipulated tasks, the authors used the methods characteristic of legal science, and the research itself was conducted using primarily systemic-structural and comparative-legal methods, as well as the dialectical method of learning legal reality.

Legalization of Ethics in Sports and Disciplinary Liability for “Disrepute”

The norms of ethics in sport have practically merged with the disciplinary norms of sports federations. However, the apparent identity of ethical duties and disciplinary duties has not resolved the existing problems of law enforcement. Ethical norms enshrined in the acts of sports federations must meet certain standards of law. In this case, we are referring to the general principles of legal certainty and proportionality, as well as some other related principles. These principles are the first and main guarantees for the subject of sport in case of a breach of an ethical obligation. They are used at different stages of disciplinary liability. Legal certainty protects against unclear ethical norms and unpredictable consequences of their use by sports federations. Proportionality obliges the measure of disciplinary responsibility not to exceed the necessary negative effect of coercion. The ethical obligation to abstain from disrepute is widespread in the acts of federations. The practice of non-disrepute has been intensified by geopolitical events of 2022. The examples of the practice on non-disrepute do not allow us to state that legal certainty and proportionality really protect in any situation from improper disciplinary liability. The tendency has appeared to understand the reputation of sports and sports federations through the prism of the public positions of a particular federation. Confrontation with such positions automatically creates the risk of disciplinary liability. Similarly, the test for real harm to reputation is ignored unlike potential harm or harm existing only in subjective judgements.

The Nexus Between Weak Social Contracts and Citizen Quiescence in Kenya

Plunder and mismanagement of public resources is an intractable problem that emasculates public sector service delivery in Kenya. It undermines efforts by the national and county governments to deliver public goods and services. Unfortunately, as the plunder of public resources happens driven by a predatory elite, the citizens tend to remain passive, disinterested, and quiescent in demanding public accountability from their leaders. A social contract exists between citizens and their rulers. Social contractarian theorists such as Thomas Hobbes, Jean-Jacques Rousseau, John Rawls, and John Locke construe social contracts as explicit or implicit agreements between the ruled and rulers, in which case, the governed cede some of their freedoms and liberties in exchange for protection and public goods by the rulers. Ostensibly, social contracts define the moral duties of citizens and the moral duties of rulers. However, a disequilibrium emerges when any party fails to fulfil its moral duties, causing the social contract to weaken. In retrospect, this study aimed to establish the nexus between citizen quiescence in holding leaders accountable and weak social contracts. The researchers conducted a mixed-method survey involving 100 respondents from Nairobi City County to determine the relationship between citizen quiescence and weak social contracts. The findings were R (98) = 0.764, p<0.05, R2 .579, indicating a positive correlation between weak social contracts and citizen quiescence (inaction) in demanding public accountability. Besides, the coefficient of determination R2 of 0.579 suggests that all factors held constant; weak social contracts could explain 57.9% of citizen quiescence or lethargy in Kenya at a 95% confidence level. Based on these results, it is plausible to conclude that there is a nexus between weak social contracts and citizen inaction (quiescence) in demanding public accountability. However, extensive research is necessary to establish other variables that could explain the variability using a large N sample.

Responsibility for Future Climate Justice: The Direct Responsibility to Mitigate Structural Injustice for Future Generations

ABSTRACTIn this article we argue that duties towards future generations are situated on the collective level and that they should be understood in terms of collective responsibility for structural injustice. In the context of climate change, it seems self‐evident that our moral duties pertain not only to the current generation but to future generations as well. However, conceptualizing this leads to the non‐identity problem: future persons cannot be harmed by present‐day choices because they would not have existed if other choices had been made. Recently, Charlotte Franziska Unruh has proposed a solution that places the duties not on the individual level but on the collective level. The current generation has a responsibility for future generations as a whole. This solution is promising, but we argue that it problematically overlooks the existence of unjust relations within the contemporary collective, as we all contribute differently to bringing future generations into existence. Therefore, we propose to graft Iris Marion Young's Social Connection Model, which is concerned with structural injustice, on to the discussion of responsibility for future generations. Our proposal incorporates the strengths of Unruh's arguments, while also allowing for a differentiated responsibility based on different implications in unjust structures.

Karol Wojtyła’s dispute with Max Scheler over the concept and role of conscience in morality

The article, following Karol Wojtyła’s study of Max Scheler’s ethics in his habilitation dissertation, reveals the above-mentioned phenomenologist’s overly narrow view of ethical experience and, for this reason, a narrow and erroneous account of conscience and its role in morality. Scheler’s narrowing of his analyses of ethical experience down to the emotional experience of values and insight into their essence led, as a consequence, to the exclusion of the causality of the real subject of action, i.e. to the exclusion of the objective desire for good, which is an act of self-determination guided by the fact of moral duty and the categorical normativity of conscience. Scheler equated “wanting good” with “the emotional feeling that I am good”. However, the emotional, passive experiencing of values alone is not the causation and performance of an act. The performance of an act is about good as such, permeated by value and moral duty along with the categorical imperative of conscience. The moral goodness of an act internally permeates the entire dynamism of its performance. The explanation for this kind of personal fulfilment in the act is the potentiality and realization of the nature of the human person. Thus, in the ethical experience, we are dealing not only with the emotional experience of value, but with the experience of moral duty, with the experience of the norm, including the one closest to us, that is, the imperative of conscience, with the involvement of our will towards the performance of a valuable and morally commanded act, as the apex of personal fulfilment.

Dirty Hands Defended

Abstract This paper defends the possibility of dirty hands against the longstanding skepticism that an action cannot be simultaneously right and wrong and that dirty hands cases are therefore impossible. While skeptics are right to recognize that prima facie reasons against violating moral duties may be overridden, they are wrong to deny that actions required by necessity may nevertheless remain wrong. Dirty hands cases capture the simultaneous necessity of disregarding moral duties in certain circumstances and the reprehensibility of wronging people even in cases in which this is all-things-considered permissible. Rather than indicating any deficiency in our moral reasoning, the capacity to accommodate the possibility of dirty hands, along with the reality of moral conflict, is a strength of a moral theory.

The Lacanian Subject and the Philosophy of Education: Diagnostic with, or without, Therapeutic?

Jacques Lacan’s ethical insights come up when he engages, inter alia, with Aristotelian and Kantian ethics. Tackling Aristotle’s ethics, Lacan complicates how human life would be best lived and fulfilled, and discussing Kant’s ethics, he sheds a different light on moral duty. In both cases, Lacan emphasizes the role of desire and law in the subject’s actions. Many Lacanian insights constitute a fertile context for political philosophy and philosophy of education to explore the ethic character of the subject. However, some postmodern political philosophers who draw on fundamental Lacanian concepts have theorized the “Self–Other” relationship in a way that ends up in a problematic ontological accommodation of evil. In this paper, I outline the aforementioned to highlight the following lacuna: much of the literature in educational philosophy that has utilized Lacan’s theory to deal with ethics has not addressed, head-on, whether the Lacanian subject is ethical, unethical, or none of these. Treating the subject as ethical or unethical would entail that Lacanian theory can mainly offer “diagnoses”. Treating the Lacanian subject as ethically neutral and, thus, as plastic, entails that Lacan’s theory leaves more ample space for “therapy”. My aim in this paper is to show that some unanswered questions regarding the (un)ethical subject in Lacan’s theory must be tackled if the philosophy of education that transfers Lacan’s ideas to the ethical educational context is to avoid self-contradiction.

Pregnant Prisoners in Shackles

Pregnant Prisoners in Shackles

P-382 A moral appraisal of utilization of the sex selection method to avoid sexual discrimination

Abstract Study question Is it morally justified to utilize the sex selection method in countries where sex discriminations against one sex are prevalent? Summary answer Sex selection is not morally justifiable except in certain specific cases. Avoidance of sexual discrimination may not be included in the said exceptional cases. What is known already No enactment exists in Iran that authorizes or forbids sex selection. Given this legal gap, various clinics have adopted diverse practices. For instance, a number of them have embraced sex selection methods just for therapeutic purposes, while other ones utilize them for non-therapeutic aims. In countries like Iran where cultural structures and laws provide better life conditions for a particular sex, i.e. the male one, a group of parents tend to resort to the sex selection method so as to bring about a thriving and more prosperous circumstance for their future child. Study design, size, duration Cases of couples who have referred to infertility treatments centers over the last six years have been studied. About two third of them have applied for a male sex embryo. Upon interview, it is found out that one third of them, despite not believing in the supremacy of the male sex, have inevitably applied for this sex so as to secure a better future for their child. Participants/materials, setting, methods Experts of various fields, i.e. philosophy, law, sociology and medicine, have contributed to this research. The research materials are drawn from existing cases in an ARTs clinic in Tehran, plus the related humanities literature (in particular, those of law, philosophy and sociology). The research method, hence, is an empirical-cum-analytical one. Main results and the role of chance Although it is a moral duty to resist discrimination and to bring about a just structure for the growth and development of all individuals in the society, it does not seem that this can be achieved by preventing the birth of a particular sex. This way of tackling the problem is equal to the dissolution of the problem, rather than a resolution for such a profound human conundrum. First, the sex selection method is not accessible to all parents, say (at least) due to the financial costs, a fact that in its turn is a grave discrimination against the un-wealthy parents. Secondly, the fact that the sex selection applicants are dominantly going for the male sex intensifies the male oriented prevalent culture and, hence, deepens sex discrimination practices. Thirdly, provision of sex selection facilities in an unfettered way will harm the population balance, in terms of sexes, and create more problems for the whole society. On this basis, making a recourse to sex selection methods in order to counter sex-based discriminations does not seem to be a morally right measure. This is deeply dubious from a moral vantage point. Limitations, reasons for caution Applicants’ cases were anonymized so that their privacy could be protected. Researchers are also bound not to mention the name of the infertility clinic due to the particular situation in the society. Wider implications of the findings It seems that attempts, such as civil struggles and public awareness broadening endeavours, which are made to change prevalent discriminative attitudes, although time consuming, would be much more appropriate, in moral terms, and more effective in tackling discriminations against women. Trial registration number not applicable

O-219 Surplus Frozen Eggs Lay to Waste Opportunities for Research and Treatment

Abstract Study question Is there a moral duty to donate surplus frozen eggs (SFEs)? Summary answer SFEs are a valuable resource with the potential to mitigate harm and improve well-being and should be donated where the costs to donors are small. What is known already In Victoria, Australia, eggs can be stored for up to 10 years, after which SFEs must be discarded, donated to research or to others. Our research shows that many people do not return to use their frozen eggs, many are left in storage and most SFEs are then discarded. At the same time, there is a serious shortage of donated gametes and a high demand for eggs for both research and reproductive treatments. The recent legalisation of mitochondrial donation in Australia has added to the demand for eggs for training, research, and clinical purposes. Study design, size, duration This paper considers whether donation of SFEs can be grounded on ‘the duty of easy rescue’, broadly defined as a moral duty to help others when the harm that might be averted is sufficiently great, and the costs are sufficiently small. Participants/materials, setting, methods We present an ethical analysis of the harms that could be mitigated by egg donation and the costs to donors associated with donation to both research and to others. Main results and the role of chance The harms associated with prolonged infertility, long waiting lists for donor eggs, and gamete donation in less regulated settings are well known. In addition, the use of donated eggs for mitochondrial replacement offers the possibility of avoiding the transmission of serious disease. Our research shows that many SFEs are abandoned or discarded but little is known about why people discard SFEs. Among the ‘costs’ to donors, there are logistical barriers such as the time needed, and the physical and emotional demands associated with donor eligibility screening. There may be additional emotional and ethical costs associated with donation to others; concerns about donor anonymity, the parental status of donors, and the meaning of genetic relationships have been cited as barriers to embryo donation and may also factor in egg donation. We suggest that while donation of SFEs to others may have costs, there are opportunities to facilitate this option, such as offering donor screening at the time of egg freezing, providing education about the current demand for SFEs, and greater discussion and critical reflection about the moral status of donors. We reason that donating to research does not incur the same ‘costs’ and in most cases, represents an ‘easy rescue’. Limitations, reasons for caution This analysis considers ‘costs’ to donors and ‘harms’ relating to the shortfall of donor eggs. However, donors and recipients are not the only actors involved in egg donation. There may be other morally relevant considerations, such as the experience of donor-conceived people, that complicate assessments of costs, harms, and benefits. Wider implications of the findings The large number of SFEs abandoned and discarded suggests the need for more serious consideration about the disposition of SFEs, prior to egg freezing. In addition, more information should be provided to would-be users about the current fate of and demand for eggs. Trial registration number n/a

O-164 The emotional and ethical complexity of end of treatment in ART

Abstract In the context of Assisted Reproductive Technology (ART), the decision to end the treatment is very complex and involves emotional and ethical dimensions. It should occur after a series of failed attempts and when “the chances for a successful outcome are so low that it is in the patient’s best interest to stop any further attempt at it”1. The lack of a clearly defined biological endpoint makes the decision to end treatment extremely challenging and is one of the most complex bad news within the doctor-patient relationship. The decision to end treatment can be experienced by patients as an existential failure; they are overwhelmed by all sorts of emotions related to the acknowledgment that the pregnancy they hoped for might eventually never happen. When treatment is interrupted, hope could be lost with feelings of intense sorrow, and failing to become a parent requires rethinking a new identity. Patients who end ART treatment may experience a crisis characterized by shock, denial, anger, frustration, and loss of control. Many patients approach ART treatment thinking that repeated attempts will sooner or later lead to the long-awaited pregnancy. This attitude could turn into “over-persistence”, the condition in which patients insist on continuing ART treatment with very low or any chance of success. According to the literature, doctors may mitigate patients’ emotional distress related to the end of treatment (EoT) through effective communication, which has the potential to facilitate the process of acceptance and reduce psychological suffering. Likewise, physicians may experience intense emotions (e.g., frustration, denial). Clinicians reported feelings ranging from the idealization of the process to impotence, and these emotions intertwined with a sense of duty could influence decisions about ART treatment and lead to compulsive use of ART procedures. Clinicians remain fully aware of the probability of success and perceive patients’ expectations as a burden, resulting in performance anxiety. The decision to end unsuccessful ART treatment also involves ethical aspects. In particular, the decision to end treatment raises the dilemma between beneficence and patient autonomy. The request for (over)persisting ART treatment may come from patients with a strong desire for parenthood, who do not accept the possibility of giving up on biological pregnancy. On one hand, any choice about EoT must be in accordance with the patient’s self-determination; on the other hand, doctors should consider the patient's beneficence and favorable risk/benefit ratio. EoT should be considered as a matter of proportionality of care, recognizing that benefits may be less than the medical, economic, but especially psychophysical burdens. The value of distributive justice and equity must also be addressed. Owing to rising healthcare costs, health professionals have an ethical duty to manage medical services, eliminating all those non-essential procedures requiring a waste of resources and/or time with few or no significant results. 1. Boivin J, Takefman J, Braverman A. Giving bad news: ‘It’s time to stop’. In Macklon N. IVF in the medically complicated patient: A guide to management. Milton Park, UK: Taylor & Francis Group, 2005. p. 233-240.

The wrong of mercenarism: a promissory account

The wrong of mercenarism: a promissory account

Nursing in deathworlds: Necropolitics of the life, dying and death of an unhoused person in the United States healthcare industrial complex.

This paper begins with the lived accounts of emergency and critical care medical interventions in which an unhoused person is brought to the emergency department in cardiac arrest. The case is a dramatised representation of the extent to which biopolitical forces via reduction to bare life through biopolitical and necropolitical operations are prominent influences in nursing and medical care. This paper draws on the scholarship of Michel Foucault, Giorgio Agamben, and Achille Mbembe to offer a theoretical analysis of the power dynamics that influence the health care and death care of patients who are caught in the auspices of a neoliberal capitalist healthcare apparatus. This paper offers analysis of the overt displays of biopower over those individuals cast aside as generally unworthy of access to healthcare in a postcolonial capitalist system, in addition to the ways in which humans are reduced to 'bare life' in their dying days. We analyse this case study through Agamben's description of thanatopolitics, a 'regime of death', and the technologies that accompany the dying process, particularly in that of the homo sacer. Additionally, this paper illustrates the ways in which necropolitics and biopower are integral to understanding how the most advanced and expensive medical interventions make visible the political values of the healthcare system and how nurses and healthcare functions in these deathworlds. The purpose of this paper is to develop a greater understanding of biopolitical and necropolitical operations in acute and critical care environments, and to offer guidance to nurses in these spaces as they work to uphold ethical duties in a system that increasingly dehumanises.

Not by what we see: how Christian religious beliefs influence market and community logics in a rural context

PurposeThis study aims to address decision-making processes of Christian entrepreneurs living and working in rural areas. The authors draw on the institutional logics perspective and stewardship perspective to demonstrate how religion influences rationality and entrepreneurial decision-making processes in a rural context.Design/methodology/approachThis study adopts a qualitative interpretive approach supported by ethnographic fieldwork. Qualitative and interpretative analyses are used to access deeper insights into the decision-making processes of Christian entrepreneurs in a rural environment. Data include short-term immersive events, observations and interviews as COVID-19 pandemic restrictions lifted in the region.FindingsThis study reveals that normative (religious) commitments – a sense of moral duty and action influenced by religion – and a high-religiosity context – where religion permeates diverse aspects of life – lead to behaviors that are perceived as rational and normative. In this context, the normative relationship between a market and a community logic, alongside a logic of religion, are all linked through a stewardship perspective. A broad focus on the development of community and place also safeguards business and community interests.Research limitations/implicationsSince the findings are based on one rural area and one religion, future studies should address a broader range of geographical areas and religions. In this study, uncertainty arising from COVID-19 pandemic restrictions and the resumption of business exchanges also influence the decision-making processes of the entrepreneurial participants. While the findings reflect the normative dispositions and the decision-making processes that are inherent in this context, an even broader examination of rural entrepreneurship will benefit our understanding of entrepreneurial decisions in terms of rationality and place.Practical implicationsThe findings reveal that entrepreneurs who relocate to a rural, high-religiosity context should first assess how the community affiliated through a set of beliefs – expects actors to behave. Additionally, applicability to other religions requires further consideration.Originality/valueThis study answers the call to examine entrepreneurship and the underpinnings of rationality that challenge mainstream debates on entrepreneurial decision-making and religion. The findings answer this call by advancing the knowledge of the decision-making process of religious entrepreneurs. In this respect, the findings present a context where rational business behaviors, influenced by a market logic, are transformed through exchanges with a community informed by a logic of religion. A conceptual model illustrates the nature of this context and associated processes.