Practice Of Virtue Research Articles

11.Q. Round table: A Guide for creating a code of ethics for public health professionals and institutions

Abstract The professional discipline of public health is driven by its values. Public health professionals face decisions that have far-reaching ethical implications. Our norms, values, beliefs and the way we see the world, as individuals, communities and institutions which serve us, do matter and fundamentally affect our decisions, behaviours, policies, and practice. The ability to be aware and reflect on norms and values when taking decisions, is a decisive professional virtue in public health practice. The World Health Organisation (WHO) and Association of Schools of Public Health in the European Region (ASPHER) Roadmap for the professionalisation of the public health workforce, has highlighted ethics as an essential pillar for professionalisation, a core competency, and the need for a Code of Ethics and Professional Conduct for good public health practice. In order to further advance the issue the Global Network for Academic Public Health (GNAPH), ASPHER, the European Public Health Association (EUPHA), the UK Faculty of Public Health and other partners set up an expert international joint working group on public health ethics and law (PHELWG). The PHEL expert working group - which includes senior public health professionals, ethicists, lawyers and academics - has been working to carry out research and develop a guide for creating a Code of Ethics and Professional Conduct for public health professionals and institutions. This has included consideration of the competencies, principles and values for good public health practice. The project has involved literature review, research and the wide professional experience of the international group of experts who have been working on the issue.The development of a guide for creating a code of ethics for public health professionals and institutions is part of the overall objective of the PHELWG to build a ethico-legal competency, capacity and resilience of public health workforce. The proposed Guide and related resources will be a timely resource, practical tool and support for public health professionals, organisations, or regulatory bodies to develop their own local country code of ethics and build further ethico-legal capacity of their public health professional workforce and institutions. Purpose of the roundtable workshop will be to: - present the guide on creating a code of ethics for public health public health professionals and institutions, which will be launched at that time - Share the proposed ethical competencies/skills, principles and values for good public health practice, with particular consideration of Indigenous knowledge and world views - reflect and consult with the workshop participants around the guide and the proposed pilot sites for implementing the Codes in various centres. Key messages • Development of Code of ethics and professional conduct is a key requirement for public health professionalization. • The Guide for creating code of ethics by international expert group provides significant resource for development of codes locally. Speakers/Panelists Kasia Czabanowska Maastricht University, Maastricht, Netherlands Farhang Tahzib Faculty of Public Health, Haywards heath, UK Paul Athanasopoulos Public Health Department, Stirling, UK

Can a leader be authentic and cruel? What happens when a vice becomes a virtue

There is now a substantial literature on the desirability of authentic leadership. While the concept has its critics, overwhelming this literature sees authentic leadership as a virtuous practice that benefits all: the leaders themselves, their followers, and the organizations they lead. But what if were possible for a leader to be seen as both authentic and cruel? For this to happen it would require a vice to be reconstrued as a virtue. Drawing on the work of Judith Shklar, I argue that it is indeed possible for a leader to be both authentic and cruel under circumstances where cruelty is seen by followers as a legitimate means to a desirable end. I support this claim by examining the way that some political leaders advocate cruelty toward refugees in the name of the common good. Shklar has shown that, under such circumstances, a leader is more likely to be challenged by their followers for being hypocritical (the antipode of authenticity) than for being cruel. From this I draw conclusions about the nature of authentic leadership as a performative and productive practice. I end by encouraging research on the organizational and institutional antecedents that enable leaders who are deemed to be authentic to thrive, even when they act cruelly.

Understanding Legitimacy and Social Entrepreneurship - A Structured Literature Review

This structured literature review explores the alignment and potential synergies between human resource development (HRD) and social entrepreneurship within the United States. The study’s guiding questions investigated how social entrepreneurship is characterized in scholarly articles and where HRD research and practice intersect with social entrepreneurship. Based on literature from 2006 to 2021, this study found that social entrepreneurship lacks cognitive legitimacy and is framed as (a) pragmatically legitimate, (b) at both individual and organizational levels, and (c) as a virtuous practice. Building on system theory, the study suggests that social entrepreneurship organizations are adaptive systems, and HRD professionals can support organizational strategies by practicing various processes, including skill development, ethical training, and ensuring personnel alignment with the organization’s social mission. However, research on social entrepreneurship in HRD is rare. The central contribution of this paper is to conceptualize how HRD can contribute to the advancement of social entrepreneurship.

Panopticon on Mars

Our advancing technologies should soon enable us to leave Earth and start a new, extraterrestrial life, perhaps on Mars. Although it has been suggested that it is unethical to go and conquer planets we are not made for, this can be avoided by implementing new ethical norms. It can also be argued that we can prevent ethically questionable methods of striving towards our new way of living by technological means, and also by building a new type of society. The main ethical dilemmas that humanity will face on Mars are discussed and a new concept that answers many ethical questions, and which could potentially make human life on Mars less vulnerable, is presented. Panopticon is a disciplinary concept which enables the form of central observation. Not entirely ethical on Earth, it could serve as a good compromise for living in a small society in extraterrestrial and lethal conditions. It seems reasonable that humans can practice virtue ethics on Mars and that an up-dated Panopticon concept can preserve humanity. The Panopticon provides a social mechanism for the very first Martian spaceship, a safe haven that complies with all the ethical considerations avoiding violation of autonomy, bodily autonomy, liberty, and freedom of movement. Consequently, this new social model could help prevent tyranny and other forms of injustice on Mars. Panopticon technology should also enable people who cannot afford to pay for a flight to Mars to participate. Keywords: Panopticon, Freedom of Movement, Liberty, Autonomy,Tyranny, Virtue Ethics

The dialect chain tree

A perennial conflict in historical linguistics centers around the theoretical and practical virtues of tree-like divergence and wave-like diffusion. This paper presents the Dialect Chain Tree, an extension of the tree model that incorporates both tree-like descent and disintegration of dialect chains in a systematic fashion. As such, it provides a formalization and sharpening of Ross’ (1997: 212–228) linkage concept that allows integration into quantitative approaches.

Accounting for biodiversity and extinction: virtue rhetoric to change the world for the better

PurposeThis paper aims to explore the biodiversity and threatened species extinction reporting of 54 biodiversity-indexed companies on the Indonesia Stock Exchange (IDX). The primary objectives are to explore the rhetoric of biodiversity disclosure as a practice of virtue ethics and to identify instances of emancipatory extinction accounts on the International Union for Conservation of Nature (IUCN) Red List.Design/methodology/approachThe research sample comprised 54 biodiversity-indexed companies on the IDX. A content analysis of the narrative text of their annual and sustainability reports for 2020 was conducted to discern the rhetoric of biodiversity disclosure as an ethical practice using Aristotle’s rhetoric (ethos, logos and pathos). The identification of extinction accounts listed on the IUCN Red List was conducted based on criteria established in the conceptual framework of Atkins and Maroun (2018).FindingsAll 54 companies used ethos, logos and pathos in their biodiversity disclosure as a virtuous practice. These disclosures improve the tone of corporate communications and enhance accountability and transparency. Low-profile companies showed a greater propensity for reporting biodiversity disclosures compared to high-profile companies. Additionally, the authors identified 14 companies informing extinction accounts that qualify as emancipatory accounts, with high-profile companies disclosing extinction more frequently than low-profile ones. Emancipatory accounting highlighted species such as turtles, orangutans, elephants, rhinos, turtles and medicinal plants. These accounts are intended as a form of accountability to the species.Research limitations/implicationsThe limitation of this research is the observation of annual reports in one period. Future studies can add more observation periods to see the consistency of companies in disclosing biodiversity and extinction.Practical implicationsCompanies can adopt the rhetorical strategy of ethos, logos and pathos in disclosing their biodiversity. For policymakers, it is important to establish regulations to encourage companies to disclose biodiversity. The implications for accountants, to contribute more to biodiversity and extinction reporting, considering that previously sustainability accounting reporting was mostly carried out by nonaccountants.Social implicationsRegarding social implications, emancipatory accounts aimed at preventing the extinction of animals such as birds, orangutans and rhinos will have significant social and natural impacts.Originality/valueThis research represents the first use of Aristotelian rhetoric and virtue to understand biodiversity disclosure as virtue rhetoric and extinction disclosure as emancipatory accounting. This rhetoric is a benevolent persuasion tool that can shape the audience’s thinking and behavior in a more ethical manner concerning biodiversity issues. It provides evidence of the role of accounting as a social and moral practice, which is particularly relevant in the face of a complex reality and increasing concerns, notably regarding the threat of biodiversity loss and extinction.

Winning with mētis: embodied virtues in sport practice, from Odysseus to Maradona

ABSTRACT The Greek word mētis (μῆτις) traditionally refers to a particular form of wily intelligence associated with the arts of deception (dolos) and the knowledge of tricks (kerdē), subterfuges, and traps. Mētis evokes innovative and ground-breaking solutions, based on the capability to understand, anticipate, and possibly violate the others’ expectations. Most importantly, mētis presupposes practical wisdom, or prudence (phrόnesis), a dispositional quality that underpins all the virtues that deserve to be cultivated by sportspersons and that is pivotal to perfect sportspersons’ moral character. Not only is prudence required to apply mētis profitably for winning a game, but it is also indispensable to perform consistently with the game’s norms—cognizant of sport values. This analysis of mētis is key to illuminate the embodied dimension of tactical and moral reasoning in contemporary sport practice. In this paper, we first argue that the strategic effectiveness of mētis proves that not only sensorimotor control but also higher forms of intelligence, like strategic reasoning, are embodied and inform skilful performance; second, we argue that relying on mētis is necessary not only to interpret the rules of the game in one’s own favor but also to respect the shared values that these rules uphold in the sport practice.

From applied ethics and ethical principles to virtue and narrative in AI practices

AbstractThe question of how we can use ethics and ethical frameworks to avert the negative consequences of AI through guidance on human behaviour and the design of technological systems has recently been receiving increasing attention. The appropriate response to an ethics of AI has certainly been contentious. For some years the wisdom of deontology and utilitarianism in the ethics of technology has been questioned. Today, a kind of AI ethics principlism has gained a degree of widespread acceptance, yet it still invites harsh rejections in recent scholarship. In this paper, we wish to explore the contribution to an ethics of AI made by a narrative philosophy and ethics of technology inspired by the ‘little ethics’ of Paul Ricoeur, and virtue ethics of Alasdair MacIntyre, most recently and promisingly built upon by Wessel Reijers and Mark Coeckelbergh. The objective of this paper is to examine the extent to which a narrative and virtue based ethics (or, VPD, i.e., virtuous practice design) might be a plausible candidate for the foundation of an ethics of AI, or rather ethical AI practice. This will be achieved by exploring the ways in which this approach can respond to some of the significant faults with or critiques of applied and principles and guidelines based ethical approaches to AI ethics.

Toward a Social Phliosophy of Science: Integrating Virtue Epistemology and STS

This article looks at the sources of micro-tensions between the science and technology studies (STS) approach and a human perspective in virtue epistemology (VE), opening it to societal influence. It calls for a holistic approach that respects both the societal pull and the individual's moral compass in scientific activities. It ends up by pointing out the necessity of such a cross-cutting approach for a more ethically motivated and socially aware science, but it suggests an option of research to be carried out in the future about the incorporation of virtues in scientific practices and adapting science to society's needs. The review section of the literature is designed to develop concepts within the STS and VE, grounding them on seminal works from scholars like Bruno Latour, Thomas Kuhn and Donna Haraway. It sticks to things like paradigm shifts, Actor-Network Theory and "Cyborg Manifesto," among others, to stress the points of how science is linked to sociocultural systems. The paper provides the grounds for the link between ethics and scientific inquiry, arguing for a reflection of the intellectual virtues in scientific practice and suggesting a more diverse and inclusive scientific practice that is respectful of different values and standpoints.

Virtue Ethics as Animal Ethics in Philosophy of the Islamic World

Abstract Virtue ethics may seem to be a less useful paradigm for ethical thinking than utilitarianism and deontology, insofar as it seems rather vacuous to be told to act as a virtuous person would act. But the topic considered here shows that this need not be true. Since virtue ethicists (and virtuous persons, according to this ethical approach) value the features that make human lives (more) excellent, they also value the features that make other lives (more) excellent, by way of the virtues of mercy, generosity, and justice. And this is true whether or not the lives in question are human or animal. To put it another way, a good agent will be one who shows goodness towards beings who are capable of having good lives. While that phrasing again sounds close to tautologous, it becomes substantive when we spell out which beings have such a capacity, and in what ways things can go well or badly for them. Virtue ethicists from the Islamic world were especially well placed to do that, since they also inherited from Aristotle (d. 322 BCE) a teleological conception of nature. In light of this, it comes to seem almost inevitable that philosophers in this tradition would endorse compassionate treatment of animals. In cases where they fail to do so, the failure is bound up with a tendency to downgrade the value of practical virtue as a whole. Rigorously intellectualist ascetics are unlikely to show much interest in the welfare of animals, being disinterested even in their own animal souls.

Sharing and Caring


 Muslim women dedicate themselves to Islamic educational activities as an important aspect of their religious engagement, and pious Muslim Danish women are no exception. One important element of this engagement appears to be the sharing of the knowledge gained with younger generations. In this paper, I scrutinize this aspect of contemporary Danish Muslim piety, asking how and why Danish Muslim women ‘pass on’ knowledge to children. I show that this transmission should be seen as a way of caring for the children as part of the Muslim community, and that this way of caring appears especially important in a setting where Islam is practiced as a minority religion. At the same time, the sharing of knowledge should be perceived as a virtuous practice, given that it is an aspect of the women’s own efforts to live virtuous lives.

Resolution and Resolve

Folk psychology holds that resolving to do something is effective in resisting temptation. What is a resolution? Resolutions are often understood as two-tier intentions or an intention-desire pair. However, both accounts of resolution are subject to a problem. Why should we expect the second-order aspect of resolutions to resist temptation? Even if we posit that we have additional or independent reasons for the second-order intention or desire, these reasons will be insufficient in the face of temptation, because temptation makes one’s reasons for acting on tempting desires very salient. From the first-person perspective there is no neutral deliberative space from which to take stock of reasons when being tempted. I conclude that rationally resisting temptation instead requires forestalling temptation through the practical virtue of resolve. Resolve understood as a virtue involves dispositions to deliberate and desire in accordance with one’s resolutions.

Review of the Monograph “Practical Virtue in Mme de Genlis’ Novels”, author Ecaterina Foghel, manuscript, 134 p.

Review of the Monograph “Practical Virtue in Mme de Genlis’ Novels”, author Ecaterina Foghel, manuscript, 134 p.

Physician Ownership for the Virtuous Practice of Medicine.

The shift from physicians as owners or shareholders of practices to being employees of corporations is now a widespread trend with over 50% of physicians now considered employees. If continued, this trend will have profound effects on the medical profession and on physicians' personal lifestyles and sense of agency. However, ownership is not a morally neutral consideration but is important for safeguarding the traditions of virtue in the medical profession. Virtue develops within localized communities of practice and thrives in settings that embody principles such as solidarity, subsidiarity, and participation found in Catholic social teaching. Ownership increases physicians' investment in moral communities where they practice, affording physicians greater agency to benefit these communities according to their best judgment. This ownership can vary by type of organization and degree of shareholding. Because moral communities are the settings in which physicians form virtue, and ownership increases physicians' commitment and investment in communities, I make a principled argument that physicians who value developing virtue should consider having ownership of their practices when planning their careers. Ownership will be an important aspect of any medical ethics based on virtue rather than on principlism.

Designing for epistemic justice: Epistemic apprenticeship as an institutional commitment

This paper develops the concept of epistemic apprenticeship as a response to failures among privileged social actors to perceive the knowledge bases of unjustly marginalised groups as sources of valuable insight. Inspired by Elizabeth Spelman’s reflections on apprenticeship and intersectional feminism, an epistemic apprenticeship represents an obverse form of apprenticeship; one in which socially privileged knowers become apprentices to those who do not enjoy equivalent power and privilege. This paper critiques and extends Spelman’s account of apprenticeship by focussing on how the institutional sedimentation of dominant social imaginaries works against the volitional and virtuous practice of apprenticeship, and by exploring what a commitment to epistemic apprenticeship demands at the level of institutional practice. As part of this discussion, I scrutinise the conditions under which institutionalised apprenticeships may fall short of their meliorative potential, and may obstruct rather than aid efforts to achieve greater epistemic justice.

Medical Secrecy and the Development of Virtue in Medical Oncology Practice the Secret of Sugar Canes

This case concerns the reckless words of Doctor A., who, under the influence of alcohol, revealed the name and medical condition of Mr. L. at a social gathering. The patient learned about this event through a nurse who attended the party. The issue of medical confidentiality is very important in medical oncology practice. I decided for this reason to address this topic. The objective of this commentary is to analyze four ethical dilemmas concerning medical secrecy: Does a doctor have the duty to remain silent while off duty? How to resolve an ethical conflict? Is the extension of secrecy lawful? In addition, can confidentiality be violated in any circumstance? A broad ethical overview allows us to conclude that the duty of silence accompanies the doctor in all times of life. The nurse mismanaged this conflict. The secret can be shared, and it is relative because sometimes it is lawful to violate confidentiality. Finally, this article presents a fable about the virtue of prudence. This is applicable to medical oncology practice.

MASJID RAYA AL-MASHUN MEDAN: Telaah Sejarah Sosial Keagamaan

The purpose of this study is how the history of the Al-Mashun Grand Mosque, the Al-Mashun Grand Mosque in the city of Medan in general has a mixed architectural form. It is divided into three: the main room, used as a place of prayer, the shape of the octagon is not equilateral. The left side (south-east) and the right side (north-east) of the main prayer room are surrounded by alleys (corridors). The shape of the dome follows the shape of Turkish architecture with a broken octagonal shape and an octagonal shaped plan with cylindrical columns at each of the corners of the marble. Research on MASJID RAYA AL- MASHUN MEDAN: A Study of socio-Religious History is relevant by using qualitative research because it meets the characteristics of qualitative research, especially in terms of in-depth data disclosure through interviews, observations and document studies of what informants do, how they carry out activities, what activities are carried out for and why they practice virtue or goodness (good morals) in the real reality.

Collaborative sensemaking through photos: Using photovoice to study gas pipeline development in Appalachia

Photovoice is an increasingly popular research method across disciplines due to its flexibility and capacity for generating rich data. This article argues that while its practical virtues are abundant, the theoretical contributions of photovoice to qualitative research are just as important. We argue that photographs can act as boundary objects that enable collective sensemaking at multiple stages of a research study. This is fulfilled through a case study of gas extraction and distribution networks and their social consequences in West Virginia, a state in the United States deeply entrenched geographically and culturally in natural resource extraction. Ultimately, this case study demonstrates that photovoice as a process and photographs as artifacts are sites for rich collaborative interpretation and provides a model of how to operationalize photos in multiple stages of research so that study designs are centered around participant experiences.

『논어(論語)』의 덕(德)과 도(道)⋅인(仁)⋅예(藝)

In this study, the core of Confucianism was assumed to be virtue, and the meaning of virtue education was studied based on the analysis of examples of Tao(道), Ren(仁), Yi(藝) related to the virtue of the Analects. As an extension of supporting the perspective of modern virtue ethics, which maintains the pluralism of moral practice, ethical values, and the historical and cultural background of the social community, this is to emphasize the meaning of virtue education advocated by traditional education and reflect on current education. In general, Tao(道) advocates the logic of nature, while virtue is mainly discussed with humans as the subject. However, just as it is a virtue to understand and implement the Tao and actually gain it in my mind by studying, if I learn the values and directions of the public, I will be a virtuous person to enlighten the Tao. Therefore, Tao is more embodied by virtue. Ren(仁) is one of the virtues, so it falls under the subcategory of virtue in the hierarchical structure, and is discussed as the attributes and characteristics of virtue. However, if the core of the Analect is assumed as Ren, and in order to understand Ren based on specific human beings and humanity, Ren is the basis and essential element of all virtues. Yi(藝) can be understood in the sense of art or literature, but if the subject is a virtuous person who cultivates virtue by implementing and realizing specific practical virtues centered on Ren(仁), Yi(藝) is the study of Confucianism that he explores, and is the subject of moral education or subject matter centered on moral practice. The virtues of the Analects are not clearly differentiated from the specific virtues of practice, and the hierarchical structure between virtues and virtues is also not clear. Therefore, the virtue of the Analects has a multi-layered structure in terms of the relationship between the subject of practice and the object or virtue, centering on Ren(仁) and by understanding and enlightening the Tao(道), it urges continuous implementation and cultivation in daily life, such as aiming for public values and good.

Life Virtue in Vimal Kulanthai Vael’s Vellavi novel

Virtue is the fundamental factor for the glory and elevation of human life. A man can reach highest position in life if he follows virtue in every little action of his life. What distinguishes man from the animals is his character and the foundation of it is his virtue. He considered virtue as a reaction to his good and bad deeds, and wrote it in literature that life without virtue is futile and he who does not practice virtue is not a human being. Sangha era people practiced virtue in throughout their life. It can be understood from the fact that the Tamil word Ilvalkai means domesticity. As an extension of this, moral thoughts are prevalent in contemporary literary genres also. As an example, this article is to bring out the virtues ​​of life found in the famous novel Vellavi by Vimal Kulanthai Vael.