Ethical Vocabulary Research Articles

Computer English Teaching in Summer Learning Programs As Foreign Language

Language is the mode of identity and recognition. Summer learning programs are essential in helping children and young people interact and develop solid ethical bonds in different communities. Current issues related to the linguistic and philosophical nature of socio-ethical vocabulary in terms of diachronic are discussed in the article. Based on the analysis of a large amount of historical and philosophical material, the authors present their interpretation of the formation stages of the vocabulary of ethics as an integral part of the general philosophical vocabulary. However, each time and in each country, the interpretation of ethical concepts and norms, and therefore terms, was of a concrete historical and purely national character. In view of the objectives of this article, we consider it necessary to give a brief overview of the ethics of antiquity and the Middle Ages in order to understand and consider the specific role of ethics in science and practice of later historical eras. The authors hope that adopting pre-communicative activities as a part of the teaching method will be more effective in learning English as a foreign language.

Values-Based Education for Sustainable Development (VbESD): Introducing a Pedagogical Framework for Education for Sustainable Development (ESD) Using a Values-Based Education (VbE) Approach

It is widely recognized that quality and sustainable education is a key enabler for all the SDGs, and that affective education significantly enhances such education. However, while certain pedagogical approaches have been found to support the competencies and skills within Education for Sustainable Development (ESD), there is no tangible framework to facilitate ESD in classrooms. This paper introduces and demonstrates Values-based Education for Sustainable Development (VbESD): a comprehensive, replicable, and actionable pedagogical framework that explicitly and holistically fosters sustainability as an intrinsic value by using the principles of Values-based Education (VbE) in an ESD context. The VbESD framework presents eight pillars—modelling, Inner Curriculum, reflection, atmosphere and ethos, curriculum, leadership, ethical vocabulary, and sustainable school operations (MIRACLES)⁠—that holistically facilitate the development of intrinsic positive values into quality education for sustainable development. Using a deductive-inductive approach with two mixed-method surveys and 157 responses, VbESD was developed and validated with significant interest in, support for, and willingness to implement the framework. All surveyees responded neutrally or positively to valuing sustainability, believing it is important as an intrinsic value, incorporating sustainability into the educational system, and implementing the VbESD framework. This study proposes VbESD as a potential method for primary educational institutions and educators to nurture resilient, ethically intelligent change-leaders who can champion the social change needed for a peaceful, prosperous, and sustainable world.

Critical Thinking and Conspiracy Theories. Towards Rhetorical Virtues

The rhetorical model that has emerged in recent years calls for a diversification of pedagogical responses to critical thinking and, particularly, to the pedagogical treatment of conspiracy theories. Rhetoric is often defined, by the rhetoricians themselves, as a neutral art of persuasive discourse, sensitive to standards of effectiveness, but independent of truth and morality. However, the sole aim of rhetoric is not to train “skillful persuaders”, without any other consideration, since at the same time it presents itself as a broader education in democratic citizenship. These orators, trained by the rhetorical technique, are never defined, however, insofar as contemporary rhetoricians have gradually abandoned the normative reflection on (good) orators that was once conducted in the rhetorical tradition. Yet conspiratorial discourse, more vividly than other pedagogical objects, implies, by its very designation, norms, and values that isolate it from other categories of discourse deemed more acceptable or less dangerous to democratic life. Faced with this observation, this article proposes a reconceptualization of rhetoric that makes explicit the normative dimension of its educational project. Defined as a discipline – and no longer as a neutral technique – the aim of rhetoric today is to train (good) orators who possess the dispositions to act (well), speak (well) and think (well) in the context of contemporary pluralist democracy and its values. These dispositions could be called, in the vocabulary of virtue ethics, “rhetorical virtues” or “speaker virtues”.

Rendition of σώφρων and σωφροσύνη in Ukrainian translations of the New Testament

Summary The article focuses on the rendition of the key words of the Christian ethical vocabulary σώφρων and σωφροσύνη in Ukrainian translations of the New Testament in comparison with other East Slavic translations in synchronic and diachronic dimensions. The σώφρων word group covers a range of “intellectual” and “moral” meanings in Ancient Greek, which continue to evolve in Hellenistic Greek to denote ‘soundness of mind’, ‘prudence’, ‘discretion’, ‘good sense’, on the one hand, and ‘moderation’, ‘self-control’, ‘temperance’, ‘restraint’, ‘decency’, ‘modesty’, on the other. Retaining such polysemy in the New Testament, the σώφρων word group also displays various connotations depending on gender, age and social status. The Old Slavonic and Church Slavonic calques of the σώφρων word group mostly accentuate its “moral” meanings, especially the meanings of ‘chastity’ and ‘purity’, which evolve in Christian ascetic literature after the New Testament, although in some cases they retain their primary “intellectual” meanings. The article also explores the use of semantic equivalents of the σώφρων word group in Old Ukrainian, Old Russian and Old Belarusian based on corpora data and historical written monuments. We came to the conclusion that Ukrainian biblical translations of the 19th to early 21st century, as well as some Russian and Belarusian translations, generally take into consideration the polysemy of the σώφρων word group in the New Testament, though a great extent of variability of equivalents and a lack of consistent reproduction of gender and age connotations are observed. We argue that the use of certain moral equivalents of the σώφρων word group in modern East Slavic translations (in particular, Ukrainian цнотливий, цнотливість, цнота, Russian целомудренный and Belarusian цнатлівий) is inappropriate due to the resulting narrowing of their meanings to ‘innocence’, ‘virginity’ and ‘sexual purity’.

Formal Ethics, Content Ethics and Relational Ethics: Three Approaches to Constructing Ethical Sales Cultures and Identities in Retail Banking

AbstractFollowing the global financial crisis, banks have become more regulated to advance ethical sales cultures throughout the sector. Based on case studies of three retail banks, we find that they construct the ‘appropriate advisor’ in different ways. Inspired by Bakhtin’s work on ethics, we propose a vocabulary of relational ethics centered on the ‘answerable self.’ We argue that this vocabulary is apt for studying and discussing how organizations advance ethical sales cultures in ways that instead of encouraging value congruence and alignment allow for ethical openness. In such cultures, employees—as moral agents—are morally questioning, critically self-reflexive, and answerable for their own actions toward others in their social relationships. Our paper makes three theoretical contributions, namely, problematizing the idea of cultural alignment and value congruence, demonstrating that identity regulation can both comprise and support the ‘answerable self,’ and advancing our understanding of the interdependence of ethical openness and ethical closure in fostering ethical sales cultures.

ФОРМУВАННЯ РЕЛІГІЙНО-ЕТИЧНОГО ЛЕКСИКОНУ В УКРАЇНСЬКІЙ МОВІ XVI–XVII СТ. (на матеріалі Послання до Галатів)

The article explores the origins of the Ukrainian language ethical lexicon in biblical written monuments of the early modern period. It traces the rendition of the vices and virtues catalog in the Epistle to the Galatians (Gal. 5:19–23) in the Krekhiv Apostle, a manuscript of the 2nd half of the 16th century, in comparison with the Church Slavonic Ostroh Bible of 1581, as well as lexicographical works of the 17th century, in particular Pamva Berynda’s “Lexicon”, and Ukrainian translations of the Bible of the 19th and 20th centuries. The Epistle to the Galatians contains one of the most extensive New Testament catalogs of ethical values/anti-values. The vices and virtues in Gal. 5:19–23 form axiological oppositions, which indicate the values of verbal, emotional, behavioral, and social interaction between members of society. The Krekhiv Apostle uses Old Ukrainian and Church Slavonic words to nominate virtues and vices in the Epistle to the Galatians. More than half of the words in the ethical catalog of Gal. 5:19–23 in the Krekhiv Apostle differ from the usage of the Ostroh Bible. Most of these words are indicated as belonging to the “prosta mova” in lexicographical works of the 17th century, in particular in Pamva Berynda’s “Lexicon”. Two thematic subgroups of ethical vocabulary denoting vices in Gal. 5:19–21, namely vices of the corporal and emotional-volitional spheres, show a high level of variability in usage of the Old Ukrainian words instead of Church Slavonicisms in written monuments of the early modern period. Ukrainian biblical translations of the 19th and 20th centuries – in particular those of Panteleimon Kulish, Ivan Levytskyi and Ivan Pului (1905), Ivan Ohiienko (1962), and Ivan Khomenko (1963) – inherited some of the words of the sixteenth- and seventeenth-century “prosta mova” to denote religious and ethical values/anti-values in Gal. 5:19–23, e. g., within the thematic groups of “debauchery”, “apostasy”, and “anger/discord”. The biblical written monuments of the early modern era laid the foundation for the traditions of Ukrainian Bible translation and paved the way for the formation of the Ukrainian linguistic usage in the field of religious communication.

Literary Form and Ethical Content

Abstract The paper offers a qualified endorsement of Terry Eagleton’s striking claim that “a work’s moral outlook … may be secreted as much in its form as its content”. A number of points are raised in defence of the claim: an argument for the inseparability, under certain conditions, of form and content in a literary work; an idea of moral content, not as derived moral principle, but as inward-facing interpretation grounded in an ethical vocabulary; the possibility of internal and external perspectives on fictional characters; and an emphasis on emotions expressed in, rather than caused by, narrative. Three literary examples are explored, to show how vocabulary, syntax, implicature, and tone, contribute to the emergence of moral salience. A consequence drawn is that the ethical stance readers take to a scene or incident is partially shaped by the narrative modes of its presentation. The overall perspective of the paper is that of aesthetic autonomism: the view that the aesthetic value of a work of literature is distinct from, and not reducible to, any instrumental moral values (positive or negative) attributed to the work.

Re-Examining the idea of internal morality in medicine

This article considers the idea of medicine’s internal morality as it is understood by its various proponents. Although the use of the phrase ‘internal morality’ in relation to medicine predates Edmund Pellegrino, he can be credited with cementing its place in the vocabulary of medical ethics. Yet, while ‘internal morality’ and its related terms are now readily recognizable, they are used to denote irreconcilable ideas. Our aims, therefore, are to, firstly, clarify and, secondly, evaluate the different uses of ‘internal morality’, showing that there is little agreement on its definition. Thirdly, we argue that the terminology relating to ‘internal morality’ requires substantial revision, and that the term itself should be jettisoned. Finally, we briefly set out our own account of how morality should be understood in relation to the practice of medicine along similar but clearer lines to Pellegrino.

Conceptualising Ethical Issues in the Conduct of Research: Results from a Critical and Systematic Literature Review

This article concerns the ways in which authors from various fields conceptualise the ethical issues arising in the conduct of research. We reviewed critically and systematically the literature concerning the ethics of conducting research in order to engage in a reflection about the vocabulary and conceptual categories used in the publications reviewed. To understand better how the ethical issues involved in conducting research are conceptualised in the publications reviewed, we 1) established an inventory of the conceptualisations reviewed, and 2) we critically assessed them. We found that the publications reviewed mostly showed examples of descriptive ethics, in that most authors describe ethical issues without reflecting much on them, which could be explained both by 1) a lack of ethical education in research contexts, and 2) by the fact that we do not know what researchers know (or do not) about ethical issues. Additionally, the definitions identified in the publications are scarce and at times imprecise, but this seems more to point out the ethical vocabulary’s difficulties in certain contexts. Further, very few authors offer proper conceptualisations of the ethical issues arising in conducting research. When dealing with vast arrays of ethical issues to conceptualise, perhaps one ought to remember that some typologies already exist that could guide further reflection and help understand other realities for which the current ethical vocabulary may be lacking. We believe that combining the reviewed typologies, both with other well-developed typologies and critical reflection, could help support better ethical practice in conducting research.

Speciesism and Speciescentrism

The term ‘speciesism’ was once coined to name discrimination against nonhuman animals (Ryder 1975) as well as the bias that such discrimination expresses (Singer 2009 [1975]). It has sparked a debate on criteria for being morally considerable and the relative significance of human and nonhuman animals’ interests. Many defenses of the preferential consideration of humans have come with a denial of the normative meaning of the term ‘speciesism’ itself (e.g., Cohen 1986, Kagan 2016). In fact, defenders of the moral relevance of species membership and their critics alike have often used ‘speciesism’ as a merely descriptive technical term for classifying positions in normative ethics. This paper argues that this terminological choice severely impoverishes our ethical vocabulary and moral conceptual scheme. It obscures the considerable common ground among theorists with differing views on the relevance of various properties for moral consideration. It is often overlooked that even most defenders of the preferential treatment of one’s fellow species members have good reason to hold on to the normative notion that ‘speciesism’ was originally meant to be. Two distinct types of concepts are involved when differential treatment along species lines is addressed in a normative and a descriptive way, respectively. The term ‘speciesism’ should be reserved for the normative concept and kept apart from the descriptive term ‘speciescentrism.’ Attempts to redefine speciesism as something that is not wrong by definition are shown to be epistemically and morally harmful for the same reasons attempts to redefine racism and sexism in this way are.

Historical background on the systematization of the vocabulary of ethics

This article is devoted to the comparative study of the historical background on the systematization of the vocabulary of ethics of the XVI-XVII centuries, which is considered to be very actual for investigation. The views expressed in this article about the systematization history serve as a scientific source when highlighting various aspects of the terms of ethics of the Renaissance period.

Geoethics as a common thread that can bind a geoscience department together

Abstract As ethics is a fundamental part of science, so too is geoethics at the centre of geoscience. Many university geoscience departments have not incorporated considerations of ethics or geoethics into their routine operations, strategies for student development, curriculum or research efforts. Starting to emphasize ethics within a departmental community takes an ongoing commitment to learn the vocabulary of ethics, engage in open and continuing conversations with all persons in the department and promote a shared understanding that ethics – geoethics – is an essential part of everything we do as geoscientists. Geoethics can be a common thread that helps to bind a geoscience department together.

An Ecosystem Approach to Ethical AI and Data Use: Experimental reflections

In response to fears around the risky and irresponsible development of artificial intelligence (AI), the prevailing approach from states, intergovernmental organisations, and technology firms has been to roll out a ‘new’ vocabulary of ethics. This self-regulatory approach relies on top-down, broadly-stated ethics frameworks intended to moralise market dynamics and elicit socially responsible behaviour among top-end developers and users of AI software. At present, it remains an open question regarding how well these principles are understood and internalised by AI practitioners throughout the AI ecosystem. The promotion of AI ethics has so far proceeded with little input from this group, despite their essential role in choosing and applying this emerging ethical language and associated tools in their project designs and related decision-making. As AI principles shift from normative organisational guides to operational practice, this paper offers a methodology — a ‘shared fairness’ approach — aimed at addressing this gap. The goal of this method is to identify AI practitioners’ needs when it comes to confronting and resolving ethical challenges and to find a ‘third space’ where their operational language can be married with that of the more abstract principles that presently remain at the periphery of their work life. We offer a grassroots approach to operational ethics based on dialog and mutualised responsibility. This methodology is centred around conversations intended to elicit practitioners perceived ethical attribution and distribution over key value-laden operational decisions, to identify when these decisions arise and what ethical challenges they confront, and to engage in a language of ethics and responsibility which enables practitioners to internalise ethical responsibility. The methodology bridges responsibility imbalances that rest in structural decision-making power and elite technical knowledge, by commencing with personal, facilitated conversations, returning the ethical discourse to those meant to give it meaning at the sharp end of the ecosystem. By attending to practitioners, our project aims to better understand ethics as a socio-technical practice, progressing from the appreciation that as a realistic force in regulation, ethics are dynamic and interdependent.

Some principles of the formation and development of ethical terms in the English language in the XVI-XVIII centuries

Some principles of the formation and development of terms of ethics in the English language in the XVI-XVIII centuries and different view points of specialists on this field are the main issues considered in this article. It also analyzes the linguistic nature of the social and ethical vocabulary of the English language of the XVI-XVIII centuries, as well as the specific features of the language of ethics and style inherent in the initial stage of the formation of a system of ethical and philosophical concepts in national English. The lexical-semantic way of forming the terminology of the ethical language of the research period is also considered in the article.

Some principles of the formation and development of ethical terms in the English language in the XVI-XVIII centuries

Some principles of the formation and development of terms of ethics in the English language in the XVI-XVIII centuries and different view points of specialists on this field are the main issues considered in this article. It also analyzes the linguistic nature of the social and ethical vocabulary of the English language of the XVI-XVIII centuries, as well as the specific features of the language of ethics and style inherent in the initial stage of the formation of a system of ethical and philosophical concepts in national English. The lexical-semantic way of forming the terminology of the ethical language of the research period is also considered in the article.

On linguistic-philosophical nature of socio-ethical vocabulary

The article discusses current issues related to the linguistic and philosophical nature of socio-ethical vocabulary in terms of diachrony. Based on the analysis of a large amount of historical and philosophical material, the author presents his interpretation of the stages of the formation and formation of the vocabulary of ethics as an integral part of the general philosophical vocabulary, since the problems of ethics as a science and form of social life were undoubtedly considered at all stages of human civilization. However, each time and in each country, the interpretation of ethical concepts and norms, and therefore terms, was of a concrete historical and purely national character.

A questão do mau gosto, entre o juízo estético e os prazeres "culpáveis"

Em matéria de apreciação estética, todos nós temos "prazeres culpáveis", esses momentos nos quais sentimos que não se deveria apreciar uma obra julgada indigna de nossa estima, mas, contrariando nossos desejos, nós não podemos fazer outra coisa senão experimentar um inegável êxtase. Às vezes designada pela expressão akrasia estética (conceito emprestado do vocabulário da moral), esta inclinação habitual consiste em ir contra seu melhor juízo, isto é, demonstrar irracionalidade por não fazer a coisa que, em teoria, seria a mais apropriada (neste caso: não gostar da "boa" arte ou gostar da "má” arte). Segundo essa perspectiva, haveria bons e maus julgamentos estéticos. Mas isso implica uma crença na existência de uma norma objetiva de qualidade estética (o que, de saída, não é evidente) que permitiria determinar se um artefato lhe corresponde ou não). Sobre o que repousa o "comando moral" segundo o qual se deveria reprovar o que nos agrada em nome de uma convenção? Não há algo de profundamente problemático na ideia de que seríamos "obrigados" a apreciar as obras em função de uma norma heterogênea e não em função daquilo que realmente sentimos diante delas? Este artigo será a ocasião para discutir essas questões tão fascinantes quanto polêmicas.

Bad Taste, Aesthetic Akrasia, and Other “Guilty” Pleasures

In matters of aesthetic appreciation, we all have our “guilty pleasures,” those moments when we feel we ought not to appreciate a work judged unworthy of esteem, but when, like it or not, we find it undeniably pleasing. Sometimes termed aesthetic akrasia (a concept taken from the vocabulary of ethics), this common tendency means to act against one’s better judgment, that is, to demonstrate irrationality by failing to react in what is supposed to be the correct way (in this instance, by disliking “good” art or liking “bad” art). In line with this perspective, there are good and bad aesthetic judgments, following Hume’s and Kant’s theories. This implies a belief that an objective standard for aesthetic quality exists (not obvious to begin with) and that it is therefore possible to determine whether an artifact complies with this standard. What are the grounds for the “ethical command” that maintains we ought to disapprove of what we like for the sake of convention? Is there not something profoundly problematic in the idea that we “ought to” appreciate works based on a heterogeneous standard rather than on how we really feel about them? This purpose of this article is to discuss these issues. We begin by reviewing some current definitions bequeathed to us by philosophical modernity in order to reveal the strong discrepancy between the concept of aesthetic judgment in the classical sense and the way we approach works of art at the present time. We will see, then, how using this expression to discuss the issue today is to be on the wrong track (or, at best, to abuse language), because it prevents us from understanding the contribution of certain forms of art to philosophical thought.

Clinical ethics: what the anesthesiologist and the intensivist need to know.

Clinical ethics if often perceived as an intuitive understanding of what is right versus wrong. This is insufficient for healthcare workers in general, but particularly for anesthesiologists and intensivists, who often must weigh up complex and emergent life or death decisions and subsequently justify these decisions to their team and patients, as well as patient's families. Articulating the rationale for such decisions is an arduous task. Thus, a brief introduction to the basic conceptual framework and vocabulary of clinical ethics may be useful to this population of physicians. The most important concept is that interventions offered should be both clinically appropriate and ethically proportionate, desirable by both the patient and the medical team, and offering a meaningful benefit to the patient within the context of his or her own life narrative. This puts an emphasis on understanding, from the patient or his/her proxies, not just who the patient is biologically but also biographically: that is what gives meaning to his/her life subjectively, and what quality of life would be compatible with this level of functioning, as well as when he/she would wish life sustaining therapy to be withheld or withdrawn.

Moral vertigo, moral panic, and moral disengagement – searching for handy notions to examine the migrant crisis in Europe

The article is an introductory attempt to find in the vocabulary of ethics and related disciplines such notions that would be able to become descriptive tools for the migrant crisis in Europe. The adopted perspective to tinker on the notions allows to traverse the narrow frames of theoretical ethics and reach for other resources. The paper contains a preliminary analysis of the notions of moral vertigo, moral panic, and moral disengagement, as well as an overview of potential benefits and problems stemming from using those terms.