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Currently used sharing principles (grandfathering and final consumption expenditure) do not align with the purpose of Absolute Environmental Sustainability Assessments (AESAs)—enabling all to meet basic needs within the planetary limits. This discrepancy, though niche within life cycle engineering, demands attention due to the integration of the sharing principles in the widely adopted Science Based Targets initiative, embraced by 4000+ companies, representing over a third of the global economy. This paper suggests operationalizing sufficientarianism as a fair sharing principle for AESAs guaranteeing a minimum threshold of well‐being for all. The theory of human needs is highlighted to distinguish luxuries from necessities. This is vital when assigning shares to products/companies, as there's no room for luxuries (products for someone which cause others to fall short), given the extremely limited individual safe operating space, regardless of the sharing approach. This paper argues that sufficientarian‐based sharing principles must overlook historically skewed material welfare distributions to ensure no one falls below the minimum threshold. It underscores the need for an interdisciplinary approach to sharing principles, acknowledging and discussing diverse value perspectives on equal grounds. The focus is to inform and discuss the development of new sharing principles, which introduces initial steps toward a sufficientarian‐based approach. The paper concludes that recognizing embedded values is paramount in sharing principle development. Failing to do so risks letting quantifiable metrics dictate the values integrated into AESAs without open discourse. [ABSTRACT FROM AUTHOR]

This paper presents a conceptual framework for the intellectual virtues in the context of online search. Intellectual virtues are dispositions and skills that enable good thinking and wise reasoning, such as intellectual humility and attentiveness. Despite their importance, today the intellectual virtues tend to be underdeveloped across society. In light of the institutional role that online search plays in life today, there is an opportunity (perhaps an obligation) for online search to facilitate the development of intellectual virtue. The framework presented in this paper locates this development in three areas: the Searcher, the System, and Society. Major issues in information ethics and virtue epistemology are discussed for each of these areas, leading to recommendations for education, design, and research. This paper provides specific suggestions in this regard along with an agenda for future research at the intersection of ethics, epistemology, and online search. [ABSTRACT FROM AUTHOR]

This paper examines the ethical value of artistic artifacts in challenging the unequal valuation of working bodies with a focus on the contemporary art exhibition 'Useless bodies?' by Danish artists Michael Elmgreen and Ingar Dragset. Drawing on Judith Butler's work and posthuman theory, particularly Braidotti's contributions, the paper argues that this exhibition exemplifies how art can foster an ethics of interdependency, one that both critiques dynamics of misrecognition and imagines alternative futures. Furthermore, the paper proposes that this affirmative and critical ethics provides theoretical and methodological foundations for work and organization studies, prompting new questions about the significance of embodiment, esthetics, and artifacts for conducting (ethical) research. [ABSTRACT FROM AUTHOR]

This paper explores how looming planetary crises become present in the lived experiences of future female workers, and how such experiences condition performances of viable subjectivity. Drawing on interview data from a longitudinal study of young women's education and career aspirations, the paper zooms in on moments where concerns about planetary crises were felt in informants' everyday lives. We augment Judith Butler's writings on loss with Karen Barad's concept of "intra‐action" to theorize these moments as experiences of loss in which constitutive dependencies and entanglements—otherwise repressed and invisible—touch young women's lives. Against this theoretical backdrop, we trace how such experiences interrupt performances of neoliberal work subjectivity and thereby create a potential for alternative agencies grounded in an ethics of entanglement. The paper thus contributes new insights into young women's complex performances of viable work subjectivity, showing how more sustainable and collective ways of performing the self emerge. As such, we offer researchers and professionals working with and around young women a nuanced understanding of how young women contest and exceed notions of neoliberal individualism. [ABSTRACT FROM AUTHOR]

The author calls for articles or papers to be published in the journal on topics about the Americas like culture, aesthetics, history, and ethics.

Focuses on the book "Papers in Ethics and Social Philosophy," by David Lewis. Contents of the book; Papers in metaphysics and epistemology.

There are important similarities between moral thought and talk and thought and talk about gender: disagreements about gender, like disagreements about morality, seem to be intractable and to outstrip descriptive agreement; and it seems coherent to reject any definition of what it is to be a woman in terms of particular social, biological, or other descriptive features, just as it seems coherent to reject any definition of what it is to be good or right in terms of any set of descriptive properties. These similarities give us reason to investigate the idea that, like moral thought and talk, gender thought and talk is inherently normative. This paper proposes a normative account of gender thought and talk in terms of fitting treatment. On this fitting treatment account, to judge that A is gender G is just to judge that it is fitting to treat A as a G. This account is a descriptive or hermeneutical account of our gender thought and talk rather than an ameliorative account of our gender concepts or a metaphysical account of gender properties in social metaphysics. This paper argues that other descriptive accounts of gender thought and talk face problems that the fitting treatment account overcomes. [ABSTRACT FROM AUTHOR]

This paper focuses on the use of emancipatory research principles in archival research and contends with the suitability of academic conventions that characterise ethical practice when the research goal is to elevate the voices of marginalised historical groups. Drawing on a case study of Le Court Cheshire Home, England (1948–1975) to address a critical gap in the literature, I highlight some ethical dilemmas I encountered when working at the nexus of historical geography and geographies of disability. This paper demonstrates what an emancipatory research approach means for an archival study of disability, using examples to illustrate how ethical decisions impacted all stages of the research design and the write‐up of findings. I argue that ethics should not be envisaged solely as an approval process completed at the project's outset. Rather, the explorative nature of archival research necessitates that ethics should be an iterative undertaking, with archival sources having the potential to shape both the content and conduct of the research. The paper uses a case study of Le Court Cheshire Home to explore research ethics and the applicability of emancipatory research principles for an archival study of disability. [ABSTRACT FROM AUTHOR]

Living labs are interdisciplinary and participatory initiatives aimed at bringing research closer to practice by involving stakeholders in all stages of research. Living labs align with the principles of participatory research methods as well as recent insights about how participatory ways of generating knowledge help to change practices in concrete settings with respect to specific problems. The participatory, open, and discussion‐oriented nature of living labs could be ideally suited to accompany ethical reflection and changes ensuing from reflection. To our knowledge, living labs have not been explicitly trialed and reported in ethics literature. In this discussion paper, we report and discuss four initial issues that marked the process of setting up a living lab in ethics: (1) determining the goals and expected outcomes of an ethics living lab; (2) establishing operational procedures; (3) selecting communities and defining pilot projects; and (4) adopting a lens to tackle emerging questions and challenges. We explain these four issues and present the paths taken based on the novel and specific orientation, that is, living ethics, at the basis of this project. In alignment with living ethics and É‐LABO, we approach challenges as learning opportunities to ask not only "how" questions but also "why" questions. We hope that this discussion paper informed by our experience helps to clarify the theoretical, methodological, and practical approaches necessary to successfully adopt and employ living labs in ethics. [ABSTRACT FROM AUTHOR]

Artificially intelligent systems (AISs) are being created by software developing companies (SDCs) to influence clinical decision‐making. Historically, clinicians have led healthcare decision‐making, and the introduction of AISs makes SDCs novel actors in the clinical decision‐making space. Although these AISs are intended to influence a clinician's decision‐making, SDCs have been clear that clinicians are in fact the final decision‐makers in clinical care, and that AISs can only inform their decisions. As such, the default position is that clinicians should hold responsibility for the outcomes of the use of AISs. This is not the case when an AIS has influenced a clinician's judgement and their subsequent decision. In this paper, we argue that this is an imbalanced and unjust position, and that careful thought needs to go into how personal moral responsibility for the use of AISs in clinical decision‐making should be attributed. This paper employs and examines the difference between prospective and retrospective responsibility and considers foreseeability as key in determining how personal moral responsibility can be justly attributed. This leads us to the view that moral responsibility for the outcomes of using AISs in healthcare ought to be shared by the clinical users and SDCs. [ABSTRACT FROM AUTHOR]

The article discusses the commentary on a stimulus paper which discusses the medical practices that objectively question human life affected by intellectual and developmental disability (IDD). Topics include growth in offering commercially available blood tests to screen for genetic abnormalities in pregnant mothers in some countries, resulting in abortions; and exploring how the decision is taken to legally terminate premature babies with severe disabilities and life threatening conditions.

Key content As with all skills, the art of reviewing a scientific paper can be acquired, refined and perfected., It is not only a compliment to be invited to review an article but the knowledge acquired in the process, along with the continuing professional development credits gained, makes it a valuable opportunity for the reviewer, quite apart from it being a service to the journal and the scientific community., This article describes the basic principles and responsibilities of reviewing a medical paper., A considered peer review gives constructive feedback to the authors, enhances the credibility and value of the journal and is a service to medical science., Learning objectives To understand the basic principles of reviewing a paper., To be aware of the responsibilities of a reviewer., To know how to write feedback for authors and the editor., Ethical issues Plagiarism can be committed by the reviewer or author., Does the allegiance of the reviewer lie with the journal or the author? [ABSTRACT FROM AUTHOR]

Lack of available organs poses a significant challenge in meeting the needs of patients with life‐threatening liver disease who could benefit from liver transplantation (LT). Psychosocial vulnerability markers have been linked to post‐transplant outcomes, raising questions about their use in patient selection. However, their incorporation into selection criteria raises concerns about health equity and potential discrimination. As a result, there is a pressing need to refine fair allocation systems that consider both clinical and psychosocial factors to ensure equitable access and optimize post‐transplant outcomes. The Equitable Benefit Approach (EBA) proposed in this paper by the multidisciplinary group of clinical experts in LT from the Italian Society for the Study of the Liver seeks to address these concerns. It presents four procedural principles, the two allocative principles usually applied in transplantation (urgency and utility) and introduces a new one, the principle of health equity. The EBA aims to prioritize patients with the highest transplant benefit while addressing health inequalities. It emphasizes evidence‐based decision‐making and standardized assessment tools to reliably evaluate psychosocial risk factors. Implementing the EBA involves a multi‐step process, including stakeholder engagement, prospective studies to validate its efficacy, development of institutional policies and algorithms, and ongoing monitoring and revision. By following these steps, health care providers can ensure that LT allocation decisions are transparent and responsive to evolving clinical and social contexts. Ultimately, the EBA should offer a comprehensive framework for fair patient selection in LT, considering both biomedical and psychosocial aspects. [ABSTRACT FROM AUTHOR]

Objectives Methods Results Conclusion To investigate health consumers' ethical concerns towards the use of artificial intelligence (AI) in EDs.Qualitative semi‐structured interviews with health consumers, recruited via health consumer networks and community groups, interviews conducted between January and August 2022.We interviewed 28 health consumers about their perceptions towards the ethical use of AI in EDs. The results discussed in this paper highlight the challenges and barriers for the effective and ethical implementation of AI from the perspective of Australian health consumers. Most health consumers are more likely to support AI health tools in EDs if they continue to be involved in the decision‐making process. There is considerably more approval of AI tools that support clinical decision‐making, as opposed to replacing it. There is mixed sentiment about the acceptability of AI tools influencing clinical decision‐making and judgement. Health consumers are mostly supportive of the use of their data to train and develop AI tools but are concerned with who has access. Addressing bias and discrimination in AI is an important consideration for some health consumers. Robust regulation and governance are critical for health consumers to trust and accept the use of AI.Health consumers view AI as an emerging technology that they want to see comprehensively regulated to ensure it functions safely and securely with EDs. Without considerations made for the ethical design, implementation and use of AI technologies, health consumer trust and acceptance in the use of these tools will be limited. [ABSTRACT FROM AUTHOR]

Should moral blame stop at the grave? We often blame the dead for the bad things they did while alive. But blaming the dead poses a prima facie challenge to accounts which take our blaming practices to aim at communicating moral disapproval to wrongdoers or at improving their moral agency. If these kinds of aims are made definitional for blame, blaming the dead becomes impossible. But even on accounts which say that paradigmatically, blame is a form of moral engagement which aims to effect changes in the wrongdoer, blaming the dead may seem unjustified, pointless or even irrational. In this paper, I explain how blaming the dead can be made sense of and justified. However, not all cases of blaming the dead fit this explanation, because blaming the dead is not a homogenous practice. [ABSTRACT FROM AUTHOR]

According to Arti Dhand, it can be argued that all Indian ethics have been primarily virtue ethics. Many have indeed jumped on the virtue bandwagon, providing prima facie interpretations of Hindu, Jain, and Buddhist canons in virtue terms. Others have expressed firm skepticism, claiming that virtues are not proven to be grounded in the nature of things and that, ultimately, the appeal to virtue might just well be a mere façon de parler. In this paper, we aim to advance the discussion of Indian virtue ethics. Our intent is not to provide a catch‐all interpretation of the different Indian schools. Our goal is, more modestly, to offer a theory of virtues in Indian philosophies, as a framework for theorists and interpreters who see these diverse traditions as amenable to systematic virtue analysis. Our theory grounds virtues in the reality of genuine moral dispositions and in a system of beliefs where morality is understood as transformative in nature. [ABSTRACT FROM AUTHOR]

This paper is an aesthetic analysis of the practice of serpent handling by Christians in the Appalachian region of the United States. The purpose of this analysis is to understand serpent handling's aesthetic relationship to the Pentecostal tradition and exposit the implications of this relationship for the practice's legal status. The first section examines the history and defining characteristics of serpent handling and introduces the controversial problem of whether the practice can be categorized within the Pentecostal movement. The second section argues that serpent handling can be understood as belonging within the broader global Pentecostal tradition through engagement with the Pentecostal aesthetics of Nimi Wariboko. The final section concludes that if serpent handling is legible according to the aesthetic norms of Pentecostalism, a now broadly tolerated religious tradition in the United States, then this necessitates a wholesale reconsideration of antiserpent handling legislation. [ABSTRACT FROM AUTHOR]

In its typical form, an "anima projection" is a psychic experience in which a heterosexual man is caught up by an intense, almost magical attraction for a woman. What sets these numinous experiences apart from a common "crush" is a pattern of specific phenomenological characteristics. Anima projections are particularly common in late adolescence and early adulthood, when they can cause a deep sense of disorientation. Little education exists for young men on how to deal with these experiences and to actualize the developmental opportunity that underlies them. In this paper, I frame anima projections as an ethical problem and outline a psycho‐ethical "map" that is intended for use by disoriented young men, or by any practitioner who may be tasked with helping them navigate this challenge along the path of individuation. The map considers four solutions to the love problem: the "concretistic‐literal", the "fearful‐avoidant", the "rational‐depressive", and the "transitional‐developmental" solution, and indicates the latter as the one that is conducive to optimal psychic development. Although developed with a focus on young men, the map may apply to other relations based on projection, regardless of age, sex, gender, or sexual orientation. [ABSTRACT FROM AUTHOR]

Consensual homicide remains a crime in jurisdictions where active voluntary euthanasia has been legalized. At the same time, both jurisdictions, in which euthanasia is legal and those in which it is not, recognize that all patients (whether severely ill or not) have the right to refuse or withdraw medical treatment (including life‐saving treatment). In this paper, I focus on the tensions between these three norms (the permission of active euthanasia, the permission to reject life‐saving treatment, and the prohibition of consensual homicide), assuming a justification of euthanasia based on the right to (personal) autonomy. I argue that the best way to provide a coherent account of these norms is to claim that patients have two distinct rights: the right to autonomy and the right to bodily integrity. This solution has some relevant implications for the discussion of the legalization of active euthanasia. [ABSTRACT FROM AUTHOR]

Background: Above cuff vocalisation (ACV) involves the application of an external flow of air via the subglottic port of a tracheostomy. ACV can facilitate vocalisation and may improve swallowing and quality of life for patients with a tracheostomy. A recent systematic review highlighted the limited evidence available for the acceptability, effectiveness, safety or optimal implementation of ACV. Aims: To explore the experience of healthcare professionals (HCPs) using ACV and their perceptions of best practice. Methods and Procedures: Semi‐structured interviews were conducted with a range of HCPs with experience using ACV. Topics included: experiences with ACV, management of ACV, opinions about ACV, impact of COVID‐19, future directions for ACV and impact on length of stay. Interviews were conducted online from December 2020 to March 2022. Data were analysed using reflexive thematic analysis. Outcomes and Results: Twenty‐four HCPs were interviewed from seven countries and five professional groups. Four interconnected themes were developed: (1) moral distress amplifying the need to fix patients; (2) subjectivity and uncertainty leading to variations in practice and purpose; (3) knowledge and experience leading to control and caution; and (4) worth a try or a last resort. Theme four contained three sub‐themes: (a) part of the toolbox; (b) useful but limited tool; and (c) following the patient's lead. The moral distress experienced by HCPs and their essential 'need to fix' patients seems to underpin the varied opinions of ACV. These opinions appear to be formed primarily on the basis of experience, because of the underlying subjectivities and uncertainties. As knowledge and experience with ACV increased, and adverse events were experienced, most HCPs became more cautious in their approach to ACV. Conclusions and Implications: More research is needed to reduce the subjectivities and uncertainties surrounding ACV. The implementation of standardised procedures, processes, and competencies may help to reduce the frequency of adverse events and support a more controlled approach. Widening the focus of the purpose of ACV to include swallowing may help to maximise the potential benefits. WHAT THIS PAPER ADDS: What is already known on the subject: There is limited and low‐quality evidence for above cuff vocalisation (ACV) and clinical application and practice varies substantially. However, the reasons for this variation in practice and healthcare professionals' (HCPs') opinions of ACV were unclear. What this study adds: HCPs' experiences and opinions of ACV vary as a result of the uncertainty and subjectivity surrounding ACV compounded by their personal experiences with it. A need for caution also appears to emerge as HCPs become more familiar and experienced with using ACV. What are the clinical implications of this work?: Implementing standardised procedures, safety processes and competencies may help to compensate for the uncertainty and subjectivity surrounding ACV and may reduce the frequency of adverse events. Widening the focus of purpose of ACV, including swallowing in addition to communication, may increase the number of potential candidates and increase the potential benefits of ACV. Using multidisciplinary team (MDT) simulation training for ACV competency development might help to improve MDT working and ACV implementation. [ABSTRACT FROM AUTHOR]

Objective: The goal of this study was to explore the messages young adults received from their parents about sexual morality. Background: Research on parent–child communication about sexuality has shown that parents are likely to convey moral messages about sex, however, little is known about the content of these messages. Method: Young adults (N = 350) were surveyed about parent–child communication as part of a larger study (N = 425). This paper focuses on perceptions of messages about sexual morality young adults believe they received from their parents while growing up. Results: Results indicate parents may unknowingly be providing gendered information reinforcing sexual scripts. Specifically, women are differentially taught about relationship structures (e.g., marriage), abstinence, consent, avoidance of pregnancy, sexually transmitted infections, contraception, and autonomy, while also receiving disproportionately more mixed, unclear messages than men. Conclusions: Emerging adult recollections on parent–child discussions tended to be general in scope and lacked the specificity that could inform sexual knowledge and behaviors. Implication s : These thematic messages related to sexual morality can be utilized to inform sexual education and parent education programs related to sexuality, sexual knowledge, and communication. Lack of comprehensive sexual education and parent–child discussions may have implications for health and well‐being. [ABSTRACT FROM AUTHOR]

Throughout the course of scholarly history, some concepts have been notoriously hard to define. The 'common good' is one such concept. While the common good has a long and contested scholarly history, social psychology research on folk theories – lay beliefs that represent an individual's informal and subjective understanding of the world – may provide a key for unlocking this nebulous concept. In the current paper, we analysed lay definitions of the common good using the linguistic inquiry and word count's meaning extraction method. From a nationally representative Australian sample of open‐ended text responses (n = 14,303), we uncovered a consistent conceptual structure, with nine themes corresponding to three core aspects: (i) outcomes and objects, (ii) principles and processes and (iii) stakeholders and beneficiaries. From this, we developed a working definition of the folk concept of the common good: 'achieving the best possible outcome for the largest number of people, which is underpinned by decision‐making that is ethically and morally sound and varies by the context in which the decisions are made'. A working definition benefits the academic community and society more broadly, particularly when diverse stakeholders come together to act for the common good to address shared challenges. [ABSTRACT FROM AUTHOR]

This article explores the literary, philosophical, and phenomenological dimensions of neighbor‐love. Phenomenologically speaking, neighborly love must be given, that is, it must be given voluntarily through attitudes, actions, or gestures. But whom do we actually acknowledge as our neighbor, and why? Adopting a comparative literary approach, this paper argues that literature is not philosophy's adversary but its creative interlocutor: Ilse Aichinger's poem "Foundling" transcends anthropocentric perspectives, presenting the Neighbor as a being beyond denomination by translating it from human to animal. Doris Lessing's novel The Diary of a Good Neighbour depicts the unpredictable and accidental nature of encounters with the Neighbor, leaving no room for personal choice. Ultimately, Amélie Nothomb's Les catilinaires illustrates how the Neighbor can be a persistent annoyance that both irritates and resists systematic thinking. These literary works outline a nuanced poetics of neighbor‐love and givenness that extends beyond any anthropological, theological, or religio‐ethical concept. [ABSTRACT FROM AUTHOR]

An oft‐repeated and largely unexamined assumption in Jungian psychoanalysis is the notion of "analyzability", that is, of an individual's ability or present capacity to think symbolically. It is often taught that if someone is unable to think symbolically, a depth analysis is not possible. Such an individual may be more aptly suited for supportive psychotherapy, the argument goes, an experience that may very well lead to the development of the ego's capacity for symbolic thought but is not, in and of itself, a Jungian analysis. While this sort of categorical thinking has, at times, crossed over into ontological claims about individuals and groups, the notion of analyzability encountered in psychoanalytic theory and praxis is often cloaked in facially neutral language. The impact, however, has been anything but neutral in effect. In this paper, I propose a softening of our theoretical edges through a genealogy of the category of analyzability within the broader history of psychoanalysis. Through this excavation, I explore the contingent nature of the category of analyzability, how it has constricted knowledge, perpetuated inequality, and, more broadly, obscured ways of knowing. In so doing, I recover the radically democratic potential that lies at the heart of Jungian psychoanalysis. [ABSTRACT FROM AUTHOR]

What role do human relationships play within the moral domain? There appears to be a lot of agreement that relationships play an important role in and for morality, but certainly not any foundational one. Yet, there has been a recent interest in seeking to explain the foundation of morality in relational terms. According to these relational proposals, the very foundation of impartial morality, and in particular the domain of "what we owe to each other" can be found in the same normative structures that are characteristic of interpersonal relationships and the partial reasons they give rise to. This suggestion has been met with serious criticism, according to which any seeming appeal to a so‐called moral relationship does no work in grounding morality and the obligations that we owe to each other. The present paper intends to challenge this conclusion by arguing that the objections rendered are not decisive, as a result of which we can begin to make sense of the idea that we do share a reason‐giving relationship with each other in the moral sphere. The moral relationship, the paper argues, is one we simply share with each other in virtue of our shared vulnerability to attitudinal injury as rational agents. [ABSTRACT FROM AUTHOR]

Philosophical discussion on control has largely centred around control over our actions and beliefs. Yet this overlooks the question of whether we also have control over the reasons for which we act and believe. To date, the overriding assumption appears to be that we do not, and with seemingly good reason. We cannot choose to act for a reason and acting‐for‐a‐reason is not itself something we do. While some have challenged this in the case of reasons for action, these claims seem especially untenable regarding believing for a reason. And extending the scope of control in this way also faces the threat of regress. In the face of this orthodoxy, the present paper argues that we do in fact have control over both believing and acting for a particular reason. It also starts to develop an account of the way in which this would be possible. Given the broad importance of understanding control and agency, this paper bears on a number of topics in epistemology, the philosophy of mind, and ethics. [ABSTRACT FROM AUTHOR]

A burgeoning literature, policy landscape, and set of practice resources and guidelines have emerged around ethical educational technology development and implementation, particularly in the context of data or artificial intelligence informed tools. However, while these resources provide valuable tools to support navigation of the ethical landscape, they suffer from some limitations. These include a focus on coarse‐grained, clear cut cases; a lack of attention to dilemmas and tensions; and a potential focus on procedural aspects of ethics, rather than our moment‐to‐moment ethics‐in‐action. This paper provides a case study description, using a reflective design case to provide a more textured micro‐ethics. The case approach, its exemplification as a tool for micro‐ethics, and the features of interest in our particular case each provide valuable tools for the educational technology community. Practitioner notesWhat is already known about this topicEthical concerns are central to the design, development and implementation of educational technologies (edtech).A range of guidelines, policies and law exist, providing principles that guide edtech research and use.However existing resources tend to reflect coarse procedural aspects of ethics, providing a navigation aid, but not a defined path, in ethical edtech practice.What this paper addsThis paper provides a novel method—a reflective design case—for describing and exploring micro‐ethics in edtech.Through applying this method, we demonstrate that micro‐ethical analyses of 'ethics‐in‐action' help to uncover the nuanced decisions we make in ethical conduct.This exemplification provides insight into a specific body of work on writing analytics, of relevance to the field.Implications for practice and/or policyPolicy and guidance for ethical conduct should make use of cases that demonstrate how such ethical materials are drawn on in ethical conduct, and as demonstrations of micro‐ethics in action.Practitioners—those who design, develop, and implement edtech—may use the method developed to explore and share their own cases to support their work.Practitioners—those who design, develop, and implement edtech—may draw on shared reflective design cases in learning regarding navigating application of procedural ethics and developing ethics‐in‐action. [ABSTRACT FROM AUTHOR]

Internationally, there is considerable inconsistency in the recognition and regulation of children's genetic connections outside the family. In the context of gamete and embryo donation, challenges for regulation seem endless. In this paper, I review some of the paths that have been taken to manage children' being closely genetically related to people outside their families. I do so against the background of recognising the importance of children's interests as moral status holders. I look at recent qualitative research involving donor‐conceived people and borrow their own words to make sense of a purported interest to know (of) their close genetic ties. I also review ways in which gamete donation may have facilitated new kinds of kinship, which are at the same time genetic and chosen. In short, in this paper, I explore what meaning there could be in genetic connections that is not about parenthood. Further, I argue that the focus on parenthood in previous work in this area may be detrimental to appreciating some of the goods that can be derived from close genetic connections. [ABSTRACT FROM AUTHOR]

I want to suggest that it would be bad if compatibilism were true, and that this gives us good reason to think that it isn't. This is, you might think, an outlandish argument, and the considerable burden of this paper is to convince you otherwise. There are two key elements at stake in this argument. The first is that it would be ‐ in a distinctive sense to be explained ‐ bad if compatibilism were true. The thought here is that compatibilism ultimately presents us with a picture on which, in principle, powerful manipulators can effectively guarantee that finite moral agents should become blameworthy. To my mind, this isn't just false ‐ though I think that it is ‐ it is also such that it would be bad (unfortunate, undesirable...) if it were true. The second is that the fact that it would be ‐ in this sense ‐ bad if true gives us reason to think that it isn't. It may be bad that there is no afterlife. But that, in itself, hardly gives us reason to think that there is an afterlife. That is true, but ‐ as others before me have suggested ‐ when the object of the relevant badness is morality itself, the inference seems secure. A more general aim of the paper is to investigate the nature of this very form of argument in itself, and I compare my argument (inter alia) to a recent argument from Sayre–McCord against the possibility of genuine moral dilemmas. [ABSTRACT FROM AUTHOR]

A literary criticism of the book "God Without Measure" by John Webster is presented. It outlines the series of similar ventures to facilitate engagement to systematic theology. It examines Webster's character for being an advocate of self-consciously approach of theological theology. An overview of the story is also given.

The purpose of this paper is to develop a model to explain why and how some expatriate managers engage in misbehavior in host countries, a notoriously elusive phenomenon in the academe. Integrating social cognitive and fraud triangle theories, we conceptualize this phenomenon as an externally driven, cognitive decision‐making process. Specifically, we theorize that discrepancies between both home and host country environments and expatriate managerial and parent‐company performance expectations and on the ground realities that expatriates face trigger expatriate managerial cognitive self‐regulatory dynamics. Consequently, extrinsic reputation and intrinsic self‐esteem threats provide motivation for managers to learn vicariously from the host social environment about the effectiveness of misbehavior for achieving their goals. Expatriate self‐efficacy and the propensity to morally disengage moderate this process. Parent company controls also impact the influence of vicarious learning on expatriate managers' development of motivation, justification, and opportunities for misbehavior. Our model contributes to the misbehavior and expatriate literatures and extends social cognitive and fraud triangle theories. [ABSTRACT FROM AUTHOR]

Noninvasive prenatal testing (NIPT) has become widely available in recent years. While initially used to screen for trisomies 21, 18, and 13, the test has expanded to include a range of other conditions and will likely expand further. This paper addresses the ethical issues that arise from one particularly controversial potential use of NIPT: screening for adult‐onset conditions (AOCs). We report data from our quantitative survey of Australian NIPT users' views on the ethical issues raised by NIPT for AOCs. The survey ascertained support for NIPT for several traits and conditions including AOCs. Participants were then asked about their level of concern around implications of screening for AOCs for the future child and parent(s). Descriptive and comparative data analyses were conducted. In total, 109 respondents were included in data analysis. The majority of respondents expressed support for NIPT screening for preventable (70.9%) and nonpreventable AOCs (80.8%). Most respondents indicated concern around potential harmful impacts associated with NIPT for AOCs, including the psychological impact on the future child and on the parent(s). Despite this, the majority of participants thought that continuation of a pregnancy known to be predisposed to an AOC is ethically acceptable. The implications of these data are critically discussed and used to inform the normative claim that prospective parents should be given access to NIPT for AOCs. The study contributes to a body of research debating the ethical acceptability and regulation of various applications of NIPT as screening panels expand. [ABSTRACT FROM AUTHOR]

This paper presents a rereading of David Little and Sumner Twiss's Comparative Religious Ethics in the context of its initial reception and legacy within the field of religious ethics and argues that we can read it more charitably as a piece of pragmatism rather than as a work of formalism or semi‐formalism. If one does not read Little and Twiss as committed positivists concerned with realizing a specific research program associated with the "twilight of logical empiricism," then their theoretical and methodological recommendations, illustrated in their case studies, appear more pragmatic in nature and less excessively rigid. By rereading Comparative Religious Ethics in this light, we can see more clearly its relevance for the field today, particularly regarding the fundamental importance of the discursive activity of practical reasoning, or the game of giving and asking for reasons, in the study of religious ethics. [ABSTRACT FROM AUTHOR]

People can be uncertain in their moral judgments. Philosophers have argued that such uncertainty can either refer to the underlying empirical facts (empirical uncertainty) or to the normative evaluation of these facts itself (normative uncertainty). Psychological investigations of this distinction, however, are rare. In this paper, we combined factor‐analytical and experimental approaches to show that empirical and normative uncertainty describe two related but different psychological states. In Study 1, we asked N = 265 participants to describe a case of moral uncertainty and to rate different aspects of their uncertainty about this case. Across this wide range of moral scenarios, our items loaded onto three reliable factors: lack of information, unclear consequences, and normative uncertainty. In Study 2, we confirmed this factor structure using predefined stimulus material. N = 402 participants each rated eight scenarios that systematically varied in their degree of uncertainty regarding the consequences of the described actions and in the value conflict that was inherent to them. The empirical uncertainty factors were mainly affected by the introduction of uncertainty regarding consequences, and the normative uncertainty factor was mainly affected by the introduction of value conflict. Our studies provide evidence that the distinction between empirical and normative uncertainty accurately describes a psychological reality. We discuss the relevance of our findings for research on moral judgments and decision‐making, and folk metaethics. [ABSTRACT FROM AUTHOR]

Translational ethics (TE) has been developed into a specific approach, which revolves around the argument that strategies for bridging the theory‐practice gap in bioethics must themselves be justified on ethical terms. This version of TE incorporates normative, empirical and foundational ethics research and continues to develop through application and in the face of new ethical challenges. Here, I explore the idea that the academic field of bioethics has not yet sufficiently analysed its own philosophical foundation for how it can, and should, be practically relevant; neither has it comprehensively discussed the limitations on what impacts bioethicists should pursue. As a result, there has not been adequate training on how to suitably and appropriately impact real‐world practices. Moreover, bioethical perspectives are often competing with other strong interests, for example, economic and political, which may weaken their impact on policy‐making. The TE approach I propose can not only facilitate practical impacts of academic bioethics by being better informed by real‐world ethical issues but it also supports targeted and ethical justifications of the actual impact of academic work in real‐world contexts. In this paper, I clarify the premises for this TE approach, identify further challenges and sketch out potential solutions for the implementation of this methodological framework. [ABSTRACT FROM AUTHOR]

The pandemic significantly raised the stakes for the translation of bioethics insights into policy. The novelty, range and sheer quantity of the ethical problems that needed to be addressed urgently within public policy were unprecedented and required high‐bandwidth two‐way transfer of insights between academic bioethics and policy. Countries such as the United Kingdom, which do not have a National Ethics Committee, faced particular challenges in how to facilitate this. This paper takes as a case study the brief career of the Ethics Advisory Board (EAB) for the NHS Covid‐19 App, which shows both the difficulty and the political complexity of policy‐relevant bioethics in a pandemic and how this was exacerbated by the transience and informality of the structures through which ethics advice was delivered. It analyses how and why, after EAB's demise, the Westminster government increasingly sought to either take its ethics advice in private or to evade ethical scrutiny of its policies altogether. In reflecting on EAB, and these later ethics advice contexts, the article provides a novel framework for analysing ethics advice within democracies, defining four idealised stances: the pure ethicist, the advocate, the ethics arbiter and the critical friend. [ABSTRACT FROM AUTHOR]

In recent years, the case has been made for special attention to be paid to a branch of research in the field of bioethics called 'translational bioethics'. In this paper, we start by considering some of the assumptions that those advancing translational approaches to bioethics make about bioethics and compare them to the reality of bioethics as an academic field. We move on to explain how those who make this case, implicitly or explicitly, for translational bioethics go awry because of how they understand the 'gap' between bioethical inquiry and practical settings that requires bridging. We consider three interpretations of this 'translation gap' in bioethics: (i) the gap between theory and practice, (ii) the gap between the force of normative claims and practical contextual realities and (iii) the gap between relevance or applicability to practice and actual application or implementation in practice. In each case, we show how a proper understanding of the nature of the academic field of bioethics undermines how these gaps have been formulated, and how any need for talk of 'translational bioethics' is removed. [ABSTRACT FROM AUTHOR]

Evolutionary debunking arguments purport to show that, if moral realism is true, all of our moral beliefs are unjustified. In this paper, I respond to two of the most enduring objections that have been raised against these arguments. The first objection claims that evolutionary debunking arguments are self‐undermining, because they cannot be formulated without invoking epistemic principles, and epistemic principles are just as vulnerable to debunking as our moral beliefs. I argue that this objection suffers from several defects, the most serious of which is that it has the unpalatable consequence that we should never revise our moral beliefs in response to evidence that our capacity for normative cognition is globally impaired. The second objection, which comes to us from Katia Vavova, claims that evolutionary debunking arguments are doomed to fail, because they attempt to show that our moral beliefs are unreliable without making any assumptions about the nature of morality, and this is impossible. I argue, to the contrary, that the etiological higher‐order evidence cited by debunking arguments can give us good reason to think that our moral beliefs are unreliable, even if we make no assumptions about what morality is like. [ABSTRACT FROM AUTHOR]

Concerns about runaway artificial intelligence (AI) – including large language models (LLMs) like ChatGPT – are at the forefront of contemporary political, social, and scientific discourse. This commentary provides a first look at ChatGPT's capabilities and limitations in supporting geographic research, critical thinking, learning, and curriculum development. We assessed ChatGPT's geographic knowledge, synthesising abilities, and potential for extrapolation. ChatGPT was employed for writing assistance, research evaluation, curriculum material creation, and content generation. Despite achieving scores of 47% to 55% on an actual exam paper, ChatGPT exhibited shortcomings including the generation of false references. Ethical concerns regarding academic misconduct, model bias, robustness, and toxic output were also identified. We assert that AI and LLMs like ChatGPT have transformative potential in Geography education and knowledge production but demand critical usage. Accordingly, we urge geographers to enhance AI literacy to enable responsible and effective use of these assistive technologies in our academic practice. This commentary provides a first look at ChatGPT's capabilities and limitations in supporting geographic research, critical thinking, learning, and curriculum development. We assessed ChatGPT's geographic knowledge, synthesising abilities, and potential for extrapolation as well as its use as a supportive technology for writing assistance, research evaluation, curriculum material creation, and content generation. We close by urging geographers to enhance AI literacy to enable responsible and effective use of these assistive technologies in our academic practice. [ABSTRACT FROM AUTHOR]

The anti‐natalist philosopher David Benatar defends a position asserting that all life is harmful, and that it is, therefore, wrong to have children. In this paper, I critique Benatar's less‐discussed claim that his anti‐natalism provides solutions to population ethics problems, such as the Non‐Identity Problem, the Repugnant Conclusion, and the Mere Addition Problem, all of which are presented in Derek Parfit's Reasons and Persons. Since the publication of his Better Never to Have Been, Benatar has continued to claim that its provision of such solutions strengthens his defense of anti‐natalism. Although Benatar's view has received much criticism, this argument has not been discussed at length. I undertake a thorough examination of the argument and identify reasons to reject it. The central point of my critique is that the implications of Benatar's views in determining ranges of wrong and not‐wrong cases of procreation are extensionally inadequate when applied to the problems of population ethics. [ABSTRACT FROM AUTHOR]

Current evidence suggests understaffing is related to poor quality and missed care in a global context, but this relationship is complex. There is also a research gap for quality in mental health care in the United Kingdom that includes a wider set of patient outcomes. This paper aims to investigate RMN's perception of quality of care on their last shift, their self‐reported reasons for compromised care and potential impact on patient outcomes. A mixed methods approach, we used descriptive statistics to create a framework within which to qualitatively analyse data from the 2017 Royal College of Nursing (RCN) employment survey to consider the complex relationship between understaffing and care quality. We established three themes: 'Understaffing', 'Professional Code Expectations and Moral Distress' and 'Management'. In line with the current evidence; lack of resources and understaffing were consistently present throughout. Nurses also felt pressure from the Nursing and Midwifery Council (NMC) code of conduct which in turn instilled shame and fear for their registration when they were unable to achieve the standards expected. This was further exacerbated by poor management and supervision; leading nurses to reflect on poor outcomes for patients which compromised not only legal rights but safety of patients and staff alike. We conclude that focusing on staffing numbers alone is unlikely to improve care quality. [ABSTRACT FROM AUTHOR]

Human milk (HM) is a highly evolutionary selected, complex biofluid, which provides tailored nutrition, immune system support and developmental cues that are unique to each maternal–infant dyad. In the absence of maternal milk, the World Health Organisation recommends vulnerable infants should be fed with screened donor HM (DHM) from a HM bank (HMB) ideally embedded in local or regional lactation support services. However, demand for HM products has arisen from an increasing awareness of the developmental and health impacts of the early introduction of formula and a lack of prioritisation into government‐funded and nonprofit milk banking and innovation. This survey of global nonprofit milk bank leaders aimed to outline the trends, commonalities and differences between nonprofit and for‐profit HM banking, examine strategies regarding the marketing and placement of products to hospital and public customers and outline the key social, ethical and human rights concerns. The survey captured information from 59 milk bank leaders in 30 countries from every populated continent. In total, five companies are currently trading HM products with several early‐stage private milk companies (PMCs). Products tended to be more expensive from PMC than HMB, milk providers were financially remunerated and lactation support for milk providers and recipients was not a core function of PMCs. Current regulatory frameworks for HM vary widely, with the majority of countries lacking any framework, and most others placing HM within food legislation, which does not include the support and care of milk donors and recipient prioritisation. Regulation as a Medical Product of Human Origin was only in place to prevent the sale of HM in four countries; export and import of HM was banned in two countries. This paper discusses the safety and ethical concerns raised by the commodification of HM and the opportunities policymakers have globally and country‐level to limit the potential for exploitation and the undermining of breastfeeding. Key messages: The number and scope of human milk (HM) profit‐making companies is increasing globallyCurrent regulatory frameworks for HM vary widelyProducts offered by private milk companies (PMCs) are generally more expensive than from HM banksSome PMCs are adopting marketing practices traditionally associated with breast milk substitute companies.The health benefits of HM‐based fortifiers compared to bovine milk‐based fortifiers are unclear and may be marginal [ABSTRACT FROM AUTHOR]

Liminal periods of disaster solidarity in the aftermath of disaster are a common experience of many survivors. These periods have a specifically ethical component in that people spontaneously engage in collective, altruistic action and magnanimously expand their ethical focus beyond normative social distinctions and hierarchies. Inevitably, however, such solidarity seems to wane, and people return to pre‐disaster patterns of interaction. Nevertheless, some individuals move beyond opportune acts of assistance to more extensive reorganisations of their lives during the recovery period and reshape their ethical commitments in new and durable directions. These individuals help make visible marginalised 'others' and draw collaborators to share new ethical visions. Based on observational and interview data collected after Hurricane María (2017) in a mountainous Puerto Rican municipality and employing the framework of virtue ethics, this paper examines the differential effects of disaster solidarity on survivors' ethical responses and the different contributions these make to society. [ABSTRACT FROM AUTHOR]

One of the most common questions we get asked as historians of psychiatry is "do you have access to patient records?" Why are people so fascinated with the psychiatric patient record? Do people assume they are or should be available? Does access to the patient record actually tell us anything new about the history of psychiatry? And if we did have them, what can, or should we do with them? In the push to both decolonize and personalize the history of psychiatry, as well as make some kind of account or reparation for past mistakes, how can we proceed in an ethical manner that respects the privacy of people in the past who never imagined their intensely personal psychiatric encounter as subject for future historians? In this paper, we want to think through some of the issues that we deal with as white historians of psychiatry especially at the intersection of privacy, ethics, and racism. We present our thoughts as a conversation, structured around questions we have posed for ourselves, and building on discussions we have had together over the past few years. We hope that they act as a catalyst for further discussion in the field. [ABSTRACT FROM AUTHOR]

Increasing numbers of children are meeting criteria for psychiatric disorders. While diagnoses may be of situational and individual benefit, they also have sustained and significant impacts on children's lives, including what they believe to be true, and how they understand themselves. Psychiatric diagnosis, therefore, has moral implications for children. This paper considers these moral implications, including uncertainty about the accuracy, treatment efficacy and long‐term effects of psychiatric diagnosis for children through a critical lens. Challenges of identifying, diagnosing and treating childhood mental illness are explored, including a discussion of the familial and societal contexts of adversity and understandings of accepted behaviour and responses. Emphasis is sustained on the importance of child agency and rights and how these may conflict with protective discourses about childhood, compounding epistemic injustices for children. The author proposes that there is a need to consider the child voice, while also being conscious of the boundaries of possibility of constructed reality, alongside the development of new ways of speaking about and understanding child distress. Achieving this requires questioning and critique of systems of psychiatric diagnosis applied to children and increased consideration of shared social and political responsibilities to prevent childhood adversity. [ABSTRACT FROM AUTHOR]

Evidence suggests that one reason doctors provide certain interventions in assisted reproductive technologies (ART) is because of patient demand. This is particularly the case when it comes to unproven interventions such as 'add‐ons' to in vitro fertilisation (IVF) cycles, or providing IVF cycles that are highly unlikely to succeed. Doctors tend to accede to demands for such interventions because patients are willing to do and pay 'whatever it takes' to have a baby. However, there is uncertainty as to what moral weight should be placed on patient‐led demands in ART, including whether it is acceptable for such demands to be invoked as a justification for intervention. We address this issue in this paper. We start by elucidating what we mean by 'patient‐led demand' and synthesise some of the evidence for this phenomenon. We then argue that a doctor's professional role morality (PRM) yields special responsibilities, particularly in commercialised healthcare settings such as ART, because of the nature of professions as social institutions that are distinct from markets. We argue on this basis that, while there may be reasons (consistent with PRM) for doctors to accede to patient demand, this is not always the case. There is often a gap in justification between acceding to patient‐led demands and providing contested interventions, particularly in commercial settings. As a result, acceding to demand in such settings needs a strong justification to be consistent with PRM. [ABSTRACT FROM AUTHOR]

Loneliness is ubiquitous and is bad for our health, making it a bioethical concern. It is perhaps true now more than ever before. Recent publications in bioethics have discussed loneliness in the context of responsibility, solidarity, and autonomy, especially relational autonomy. In this paper, I elaborate on the relation between solidarity and loneliness, proposing an account of loneliness as lack of solidarity. Some cases of loneliness, I argue, may be defined and explained by not having someone to identify with you in some relevant aspect or without someone to assist you. I specifically use the work of George Orwell to make my case. [ABSTRACT FROM AUTHOR]

This article describes how Russian drug policy defies international ethical standards in patient care and violates the human rights of pregnant people who use drugs. While the CEDAW Committee previously found Russia to be in violation of the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) by failing to ensure that pregnant people have access to gender‐sensitive drug dependence treatment, to date the Committee has refused to address the role of drug criminalization in enabling this human rights violation. This article outlines the gendered impacts of Russia's punitive approach to drug use, including its detrimental effects on maternal health, and concludes by urging the CEDAW Committee to follow the approach of the UN Committee on Economic, Social and Cultural Rights, the UN Chief Executives, the World Health Organization, and UNAIDS, as well as senior UN lawyers and international legal experts to assess drug criminalization critically through the prism of the CEDAW convention. Synopsis: This paper assesses how Russia's punitive drug policy defies international ethical standards in patient care and violates the human rights of pregnant people who use drugs. [ABSTRACT FROM AUTHOR]

Background: This paper begins with the premise that ethics and diversity, equity, and inclusion (DEI) overlap in engineering. Yet, the topics of ethics and DEI often inhabit different scholarly spaces in engineering education, thus creating a divide between these topics in engineering education research, teaching, and practice. Purpose: We investigate the research question, "How are ethics and DEI explicitly connected in peer‐reviewed literature in engineering education and closely related fields?" Design: We used systematic review procedures to synthesize intersections between ethics and DEI in engineering education scholarly literature. We extracted literature from engineering and engineering education databases and used thematic analysis to identify ethics/DEI connections. Results: We identified three primary themes (each with three sub‐themes): (1) lenses that serve to connect ethics and DEI (social, justice‐oriented, professional), (2) roots that inform how ethics and DEI connect in engineering (individual demographics, disciplinary cultures, institutional cultures); and (3) engagement strategies for promoting ethics and DEI connections in engineering (affinity toward ethics/DEI content, understanding diverse stakeholders, working in diverse teams). Conclusions: There is a critical mass of engineering education scholars explicitly exploring connections between ethics and DEI in engineering. Based on this review, potential benefits of integrating ethics and DEI in engineering include cultivating a socially just world and shifting engineering culture to be more inclusive and equitable, thus accounting for the needs and values of students and faculty from diverse backgrounds. [ABSTRACT FROM AUTHOR]