Standards Of Ethical Behavior Research Articles

Medical Ethics and Law.

"In Law, a man is guilty when he violates the rights of others. In Ethics, he is guilty if he only thinks of doing so."-Immanuel Kant Medical ethics and law are integral components to ensure that healthcare is provided to the community with care and concern. It provides certain standards for health professionals to discharge the duties with utmost consideration to a suffering human being even as the society receives it with full faith and trust. Ethics and law are both complementary in nature .They serve similar purposes and establish certain ground rules which help in guiding human behavior. Law consists of rules and regulations that govern society and helps in maintaining the order. It is developed externally and enforced to protect the citizens. Ethics, by its very meaning, is more subjective and consists of certain principles that guide individual behavior. It is more dictated by one's morals, values and integrity. The purpose of the code of ethics is to serve as a guide for individuals to perform their duties with integrity. There are 4 pillars of medical ethics which are defined as autonomy-respect for patient rights; beneficence-the duty to do good; non-maleficence-the duty to "not to do bad"; justice-to treat all people equally and equitably. This article is an attempt to introspect the relationship between medical ethics and law. Medical ethics have been present from the time of Hippocrates' oath. Modern medicine codes of ethics ensure physicians strive for the highest possible standards of ethical behavior. In this world where modern tools are available for diagnostics at a price where the majority of the Indian population find it unaffordable, decision-making has become difficult. Although ethics and law are closely related, they are not the same. Ethical consideration may many times exceed the need of the law especially in health care. It is adherence to ethical principles that help in creating trust between the public and the health professional. However, certain behavior perceived as ethical for few may not be considered in the same manner by others. In the present modern environment, there may be certain challenges for ethical behavior, and perhaps, the law of the land helps in effectively maintaining certain decorum and ensuring minimal trust deficit.

Telemedicine and Its Ethical Implications

Technology and science have been developing at a rapid pace and it has its influence on nearly all aspects of life. It is our responsibility to ensure that the rapid development in technology benefits mankind especially the health of the common man. Telemedicine utilises the advancement in the latest communication technology to promote the health care system. However due to the existing socioeconomic and cultural disparities in society practicing telemedicine has resulted in various ethical concerns.We have to ensure that the basic ethical tenets are maintained lest it affects the doctor patient relationship. This relationship is a unique one as it is heavily dependent on trust and can be established and promoted by the highest possible standards of ethical behaviour and care by physicians.

APF Gold Medal Award for Life Achievement in the Practice of Psychology: Samuel Knapp.

This award recognizes a distinguished career and enduring contribution to the practice of psychology. Samuel Knapp's long, distinguished career has resulted in demonstrable effects and significant contributions to best practices in professionalism, ethics education, positive ethics, and legislative advocacy as Director of Professional Affairs for the Pennsylvania Psychological Association and as an ethics educator extraordinaire. Dr. Knapp's work has modified the way psychologists think about professional ethics through education, from avoiding disciplinary consequences to promoting overarching ethical principles to achieve the highest standards of ethical behavior. His focus on respectful collaboration among psychologists promotes honesty through nonjudgmental conversations. His Ethics Educators Workshop and other continuing education programs have brought together psychology practitioners and faculty to focus deeply on ethics and resulted in the development of the APA Ethics Educators Award. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

Editorial

Editorial

About the Soil Conservation Information, Ethics and Ethical Standards

The purpose − to define some moral standards of ethical behaviour as a basis of rational use and soil protection. A careful altitude to soil, an ecological imperative - internal need of the head, the land user and the scientist. In mutual relations «state-land user» the actions harming of soil should be excluded. Questions are discussed how to help the land user to use the information directed on soil preservation, how to reach profitableness of the agricultural enterprise, not having disturbed quality почв, what actions the state that soil-saving recommendations of scientists have found the way in practice, that is more important productive or ecological of soil functions should carry out. A compulsorily-incentive principle of the attitude of the state to the land user and subsidizing of agricultural activity should become the main things in soil-saving strategy of the state.

Against African Communalism

Communalism and its cognates continue to exercise a vise grip on the African intellectual imaginary. Whether the discussion is in ethics or social philosophy, in metaphysics or even, on occasion, epistemology, the play of communalism, a concept expounded in the next section, is so strong that it is difficult to escape its ubiquity. In spite of this, there is little serious analysis of the concept and its implications in the contemporary context. Yet, at no other time than now can a long-suffering continent use some robust debates on its multiple inheritances regarding how to organize life and thought in order to deliver a better future for its population. Given the continual resort to communalism as, among others, the standard of ethical behavior, the blueprint for restoring Africans to wholeness and organizing our social life, as well as a template for political reorganization across the continent, one cannot overemphasize the importance of contributing some illumination to the discourse surrounding the idea. This essay seeks to offer a little illumination in this respect. Additionally, it offers a criticism of what all—proponents and antagonists alike—take to be a defensible version of communalism: moderate communalism. I shall be arguing that communalism, generally, has a problem with the individual. And the African variant of it, mostly subscribed to by the African scholars discussed below and defended by them as something either peculiar to or special in Africa, has an even harder time accommodating the individual. Yet, as history shows, until the modern age in which individualism is the principle of social ordering and mode of social living, a situation that privileges the individual, above all, various forms of communalism never really accorded the individual the recognition and forbearances that we now commonly associate with the idea. The strongest variants of moderate communalism discussed here have a difficult time taking the individual seriously. I am not aware of anyone else ever having made such a case. These arguments are offered to show that (1) Africa and Africans need to take individualism seriously and (2) such have been the historical transformation that our diverse societies have undergone in the course of the last half a millennium that the types of communalism that are on offer do not appear to take this fact of radical change with the necessary urgency.

Authorship, plagiarism and cooperation in higher education

One leading question of this paper is, whether the postulate of true authorship can be generally applied to all learning and research environments in higher education. Experience shows at least that this postulate has no global reach. I am referring to the cultures and traditions in East Asia where other concepts of authorship and intellectual property rights exist. However, Western standards of ethical behaviour in science demand academic integrity everywhere in order to fight the violation of intellectual property and copy rights known as plagiarism and piracy. This generalized claim does not consider the diversity of epistemic traditions which can be also found in Western history. Moreover, it seems to ignore the collaborative background of knowledge construction. This paper aims to contribute to the ethical discussions with another than a moralistic view at the problem. In the first place it has to be asked how the idea of authorship and its protection by intellectual property laws became crucial. It will be necessary to focus on the historical background of intellectual property and how it gained importance in the West and in the East. Findings regarding differences in the adoption of this idea due to diversity in Asian culture and tradition have to be discussed. Experiences in the learning environment of East Asian higher education institutions will be confronted with the general demand for authentic authorship in academia. It has to be asked if the function of protected intellectual property opposes cooperative structures in higher education. The discussion on educational issues leads to the question what role protected authorship plays today in academic research.

KAJIAN FILOSOFIS TERHADAP STANDAR PERILAKU ETIS NOTARIS

<p align="center"><strong><em>Abstract</em></strong></p><p><em>A notary bound norms and values that constitute the parameters behave ethically. Philosophically, there is a size that is not universally applicable in the world of ethical behavior parameters notary. In a more concrete level, and factual measures for ethical behavior is a notary public Notary code of Ethics. In order to realize a notary ethical behavior, integrity and commitment required in the process of enforcement of the code Notary substance through a mechanism that has been agreed. This process must be done continuously so that woke standards of ethical behavior that can guide behavior that is not only derived from the text of the Notary Code, but also from a contextual understanding of the implementation of the Notary code of Ethics. Notary code of Ethics as the only parameter Notary ethical behavior in the sense that the most factual, should always be tailored to the developmental dynamics that occur in the community, so that the values contained in it maintained its existence.</em></p><p><strong><em>Keyword: </em></strong><em>Philosopycal Analysis, Ethical Standards Of Conduct Notary</em></p>

Where are all the bioethicists when you need them?

Is biomedical ethics just casual talk? Is it merely medical etiquette, philosophical window dressing, full of empty rituals and little substance? Do doctors take ethics seriously? What should we expect from bioethicists when the ethical practice of medicine is at stake? One cannot ignore these questions in the aftermath of a shameful saga – ‘upon which it is difficult to speak, and impossible to be silent’ – that unfolded over the election of a president-elect of the World Medical Association (WMA).1 The WMA is an international association of doctors established in the aftermath of Nazi medicine to ‘work for the highest possible standards of ethical behaviour and care by physicians at all times.’2 In keeping with its goal to provide ‘ethical guidance to physicians,’ the WMA ‘has adopted global policy statements on a range of ethical issues’ including the International code of medical ethics, and the Declarations of Geneva and Helsinki.3 The annual assembly of the WMA, hosted by the Indian Medical Association in New Delhi on October, 2009, featured ‘the unopposed election in his own country’ of Ketan Desai, [then] president of the Medical Council of India (MCI) as president-elect of the WMA.4 Six months later, in April 2010, Desai was arrested on charges of seeking a bribe of 20 million rupees (£296,000; €350,000; $450 000).5,6 No stranger to accusations of unethical behaviour, Desai was ousted from his position as president of the MCI in 2001 by order of the Delhi High Court,7–9 which observed that Desai and his family had ‘received unexplained payments totalling 6.5 million rupees (£92,000; €105,000; $150,000).’1 The Supreme Court of India dismissed this case against Desai as no evidence was found that he had ‘extended official favours to those from whom he had received payments.’ Eventually Desai was reinstated as head of the MCI in 2009.5 Reports of corruption and new bribery charges against Desai in 2010 led the government of India to disband MCI and re-establish it with a new board of governors. Undeterred by being removed as president of the MCI for a second time, WMA president-elect Desai, who had been jailed on the bribery charges, obtained bail and was about to assume his position as the new president of the WMA at its annual assembly in Canada. The MCI's new board of governors revoked Desai's license to practice medicine and informed the WMA that ‘It would be a travesty of justice if Desai, who has brought disgrace to the medical profession, is allowed to take charge as the president of the World Medical Association.’1 When the annual assembly of the WMA met in Vancouver, Canada, in October 2010, the president-elect of the WMA was found ‘unable to carry out his duties’ and his ‘inauguration’ as president was ‘suspended indefinitely.’10 In an extraordinary election, Wonchat Subhachaturas from Thailand was elected as president of the WMA. This incident – ignored or unnoticed by doctors, professional medical associations, and other stakeholders – deserves careful reflection by all who are concerned about the cause of ethics in medicine. That an ethically compromised doctor became president of a medical council or professional association is shameful but not impossible in a country like India, where corruption is endemic.9 It is difficult to believe, however, that no one in the WMA knew about Desai's past record given the fact that his removal from the MCI was reported in both national and international medical journals.7–9 The case of Desai, and the anemic reaction to his election and suspension, raise several questions about the place of bioethics in medicine: How could an ethically challenged doctor become the president-elect of the WMA? Is ethics simply a look-good decorative badge on the white coat? What will prevent this kind of ethical lapse from being repeated? This case is not about a single person or a professional association, but rather about the integrity of the medical profession and the place of ethics in medicine. Regrettably, there is no indication – at least publicly – that Desai's case generated any introspection on the part of the WMA. Corruption was noticeably absent from the agenda when the WMA adopted a number of resolutions on several health-related issues in their assembly. Is it not an ethical imperative for a professional association of the stature of the WMA to come clean and explain their position?

Corporate Frauds in the World of Corporate Sector: A Critical Analysis

Corporate Frauds in the World of Corporate Sector: A Critical Analysis

Special care dentistry. Part two: ethical issues

The GDC, having an obligation to set out the standards of ethical behaviour expected of dental professionals, requires dental professionals to adopt and apply six principles in their practice of dentistry. This articles outlines these principles in relation to the provision of special care dentistry

School Reforms In Ghana: A Challenge To Teacher Quality And Professionalism

The role of the teacher in the modern school system is increasingly important and complex. A teacher needs a high level of professional knowledge and autonomous decision making when faced with professional challenges. Educational reform in Ghana like any other parts of the world calls for the type of teacher who is highly trained, motivated, dedicated and committed to the teaching profession to effect the anticipated desirable changes among students. In the era of increasing standard and accountability in education, teacher quality and training is more important than ever. Teachers are expected to demonstrate excellence in the practical craft of teaching, show regard for highest standard of ethical behavior in their relationship with students, colleagues, headteachers, and external publics. Teachers are to exhibit courage and leadership, and work collaboratively with colleagues for the benefit of students.

The responsibilities of the World Medical Association President

John S Yudkin a Yoram Blachar's accession to the Presidency of the World Medical Association1 comes with responsibilities. The World Medical Association was founded to work for the highest possible standards of ethical behaviour and care by physicians at all times. The Israeli Medical Association, of which he is also President, has on its website powerful position statements on health care during conflict2 and on torture,3 which deserve strong support. Yet despite these statements, the Israeli Medical Association has been criticised for its reluctance fully to endorse international humanitarian codes.4The Lancet has recently argued that it is the responsibility of medical professionals, and their professional bodies, explicitly to condemn unethical acts, even when such a challenge might prove unpopular.5 Blachar's Presidency of the World Medical Association offers the opportunity to restore respect for the Israeli Medical Association from the global medical community, and creates opportunities for doctors to play a vital role in the search for peace.

Ethics and Leadership: A Former President Reflects on The Pivotal Role of Character in the College Presidency

Good leaders inspire those around them to greater heights, effectively manage their own responsibilities, and, most important, model the highest standards of ethical behavior. The leader sets the tone for the behavior of all members of an institution. Ethical standards, however, tend to be vague, requiring leaders and their colleagues to establish, discuss, and follow principles of practice. Many decisions are fraught with ethical ramifications, and how we respond sends a message to internal and external constituents. We are not acting simply for ourselves, but have a duty to act honorably on behalf of the institutions we represent.

Ethical Values, Trust and Problem-Solving Expectations Among Potential Foodservice Employees

Business management throughout the world has recently received a large measure of negative publicity, with a plethora of high profile examples of calumny being reported among managers; employees were often among those seen to be most negatively affected. Within the workplace employees are generally reliant upon and expect a high standard of ethical behavior among those who are appointed to manage the organizations; such a reliance upon managerial rectitude is no less evident in industries such as foodservice. Yet relatively little is known about the expectations and ethical ideals that potential staff bring to this industry in regard to management's problem-solving styles in the face of ethical dilemmas such as those involving theft. This study was completed among a sample of university undergraduate business students in a major Australian tourism destination. Amajority of respondents were found more likely to anticipate a company image protection response, and less likely to anticipate a justice for all perspective among management; results were most notable for those respondents who would report an aspiration to higher levels of personal integrity. In contrast, a smaller group of respondents were revealed to more likely value competence over integrity; these individuals would anticipate higher levels of a justice for all managerial response. Two distinct groups of respondents have been identified in this study: those individuals who would more highly prize the ethic of competence above that of integrity and who would have positive expectations about management problem-solving, and those individuals who would value the integrity ethic over competence and who would express an elevated level of pessimism regarding the expected response of foodservice management to a situation involving workplace theft. The implications of these results for foodservice industry, for industry education and for future research, are explored.

Faith in Nature: Environmentalism as Religious Quest

Review: Faith in Nature: Environmentalism as Religious Quest By Thomas R. Dunlap Reviewed by Carter Meland University of Minnesota, USA Thomas R. Dunlap. Faith in Nature: Environmentalism as Religious Quest. Seattle, WA: University of Washington Press, 2004. 224 pp. ISBN: 0-295- 98397-3 (cloth). US$24.95. Recycled, acid-free paper. Is environmentalism a religion? It promotes standards of ethical behavior for the morally righteous (who intone the mantra of reduce, reuse, recycle, sometimes with the fervor of a snakehandler speaking in tongues) and it advises that we should stand humble before Creation—even if there may not be a Creator, acknowledging our insignificance in a grand design we can only assume is at work. In Faith in Nature, Thomas Dunlap has written an academic, intellectual history of the (largely Euro-) American environmental movement. His book explores the origins of Euro-American environmentalism, looking at the nexus of scientific materialism and romantic transcendentalism that informed environmentalists like Thoreau, Leopold, and Carson in their work. Dunlap proposes that the environmental movement seeks to resolve the tension between science and religion, “offering material explanations,” as he informs us, “but looking beyond facts towards meaning” (p. 149). The drive toward meaning is what makes environmentalism a religious quest in Dunlap’s estimation. It seeks to use scientific facts in order to mobilize a transformation of society, to save the world. The transformative goal of environmentalism is what makes it religious. Every movement needs its histories, and in the turn to a religious perspective Dunlap examines a fruitful area for further inquiry in American environmentalism. The book’s discussion of the historical roots of the movement is in-depth, perhaps too much so to those with more than a passing knowledge of the subject. On the other hand, Dunlap’s discussion in the latter half of the book about the penetration of environmental ethics into everyday life is much stronger. He explores the ways in which the idea that nature is sacred, not just a resource, enters public discourse in the latter 20th century through the campaigns of the environmental movement, finding hope in the idea that the movement is changing American culture, even if it has yet to transform it. In the end Dunlap prescribes the need for an environmental myth to counter the American myth of rugged individualism and the exploitation of nature.

Ethical Practice and Rehabilitation Counselor Education

Rehabilitation counselor educators are obligated to act in accordance with the Code of Professional Ethics for Rehabilitation Counselors. This obligation is particularly strong for rehabilitation counselor educators, not only because of the importance of protecting the rights of students and the clients those students may serve, but also because of the importance of modeling high standards of ethical behavior. Because the Code historically has been focused on the counselor-client relationship, educators may have viewed it as having only limited relevance in their own work. The 2002 . revised Code includes several clarifications and provides specific guidance to rehabilitation counselor educators that should assist them in their efforts to practice ethically. This article discusses the challenges that rehabilitation counselor educators routinely confront and highlights several of the changes to the Code of Professional Ethics that have direct relevance to rehabilitation education. Implications for implementation of the code within academia are included.

Recent Changes in Higher Education and Their Ethical Implications

The shift toward universal access to higher education and the view of higher education as a business have resulted in a dramatically more heterogeneous student body (and, to a lesser degree, a more heterogeneous faculty), increased internal and external pressures for accountability, and the idea of students as consumers. These trends call into question whether or not standards of ethical behavior are shared among the faculty members. By the same token, they also call into question whether or not the norms, standards, and behavioral expectations of higher education are shared by today's students. This situation presents Sociology departments with significant ethical challenges. These include issues related to the development of ethical standards and their communication, as well as the establishment of policies regarding ethical behavior and their enforcement, for faculty members and staff as well as students

The effects of transgressor sex on judgments of unethical behavior

This study investigated the effect of gender stereotypes on evaluator judgments of unethical behavior. Subjects were working adults who completed a mailed survey in which they evaluated unethical behavior depicted in written scenarios. Sex of the transgressor in the scenarios was manipulated. Both quantitative and qualitative analyses indicated that there are no stable differences in evaluations of men and women across scenarios. These results suggest that evaluators do not hold different standards of ethical behavior for men and women, they do not make different causal attributions for the behavior of men and women, nor do evaluators treat men and women differently when an ethical transgression has been committed.

Business Ethics Pays: A Modern Approach

Published in Oil & Gas Executive, Volume 1, Number 2, 1998, pages 46-51. Ethics is a branch of philosophy dealing with moral behavior. It can be controversial. Philosopher Benedict Spinoza (1632-77), for example, stated that "belief in God motivates people to behave ethically," while philosopher Friedrich Nietzsche (1844-1900) argued that "Atheism motivates people to behave ethically" (Ethics, Carol Wekesser, Greenhaven Press, 1995). But despite such divergent views and cultural differences, transcending, universally accepted standards of ethical behavior do exist. The often-quoted statement of Jesus in the New Testament, "…do to others what you would have them do to you…," has similar counterparts intexts of rabbinical Judaism, Hinduism, Buddhism, and Confucianism. The tenet also can be found in ancient Greek and Roman writings. Different views exist on the role of ethics in business. Peter Pratley in The Essence of Business Ethics(Prentice-Hall, 1995) describes three common views of how business relates to the community. The premodern unitarian view is that business is in unity with society and should have social welfare as a prime consideration. The separationist view is that business is entirely separate from the community, with "profit at any price" the motive. The integrationist view is that business and society integrate on matters of mutual interest for mutual benefit. These divergent views are all at work at any one time and, with professional ethics, play major roles in commerce. Community-Oriented Businesses Fig. 1 illustrates the unitarian interaction of business and community. The fragmented spheres of people, business, and institutions in modern society are inside the bounds of community moral standards and accountability. The utilitarian entrepreneurs of some nonprofit service organizations and other groups, such as consumer rights and certain environmental organizations, hold this view. They contend that business and institutions should be held to the same standards of conduct as individuals. Management guru Peter Drucker recognized two nonprofit organizations as models of success at a November 1997national conference on leadership. One of the two, The Samaritan Inst., an interfaith health-care network founded 25 years ago, is an example of an organization operating in unity with the community.