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Travelling abroad and seeking healthcare beyond the national healthcare system is a reality for many patients, and a whole industry has evolved around medical travel over the last decades. Transnational healthcare is highly mediated, and different sorts of facilitators contribute to making medical travel more feasible and comfortable for international patients. However, the negotiation of different options, interests, and values around care is challenging, ethically complex, and compounded by the transnational context. This paper draws on care ethics to discuss the ways in which complexities around care are being negotiated through practices of medical travel facilitation between Oman and India. To do so, the paper analyses the process of selecting a healthcare provider abroad – one of the critical moments of mediating medical travel – in detail, with special attention to the ethical virtues of attentiveness, competence, and responsibility. The empirical data illustrates some of the ethical challenges around care, which are accentuated in transnational healthcare, and builds up a care ethic that allows for negotiations to be a situational and a collaborative effort towards a 'good enough' compromise. [ABSTRACT FROM AUTHOR]

The aim of this paper is to get from a phenomenology of birth towards an ethics of obstetric care: Human rights violations in obstetrics are currently a globally debated phenomenon. Research suggests that maltreatment is widespread and a global phenomenon. However, the prevalence cannot yet be clearly quantified. In view of this problem, it is necessary to take the subjective perspective of those affected seriously. Narrative and phenomenological accounts of birth experiences could help to foster the dialogue between persons giving birth and health professionals. First, I will present narrative accounts of birth experiences recorded by feminist phenomenologists. Second, I will interpret these narrative accounts within a feminist phenomenological framework in order to contribute to a phenomenology of birth, which, in a third step, shall help to develop an ethics of obstetric care. In engaging with the phenomenology of care outlined by feminist care ethicists, I will analyze the elements and conditions of good care, and draw conclusions for an ethic of obstetric and midwifery care. Drawing additionally on the theory of relational autonomy, my paper argues for a relational implementation of self-determination in childbirth. Lastly, I will discuss to what extent the ethical ideal of care has an affinity to the midwifery model of childbirth, and how the current situation of obstetrics prevents a women-centered birth culture. [ABSTRACT FROM AUTHOR]

Ethnographic practice in contentious and high-risk spaces raises important ethical and methodological questions. When working with grassroots activists who actively avoid forms of surveillance, the boundary between consensual observation and potentially harmful documentation becomes difficult to discern. This article aims not only to identify the gaps in qualitative research methodologies for scholars working with grassroots activists, but also to think of practical ways in which researchers should mitigate concerns both for participants and themselves. Based on fieldwork in Australia, the author explores the ethical, methodological, and emotional dilemmas of conducting research with activists as a militant ethnographer. The article argues that activist-centred project designs must consider the challenges between the researcher's mandate to collect data and their responsibility to uphold security culture both in and outside activist spaces. Reflexive research ethics, further, should be a part of ongoing research engagement to address the emotional tensions overlooked in standardized ethical protocols. [ABSTRACT FROM AUTHOR]

Superdiversity now highlights the complexity of diverse societies. Celebrating and encouraging diverse populations, therefore, remains a priority to ensure fair and equitable treatment for all. Multiculturalism, once seen as part of the solution to diversity issues, is now regarded as problematic, although this is by no means new. Asian contexts have rarely been hospitable milieus for liberal multiculturalism. Although diversity and heterogeneity characterize most Asian societies only responses consistent with 'local values', are allowable. In the West, many scholars (and politicians) have advocated the abandonment of multiculturalism creating a contested agenda for responding to diversity. In the current context there are no commonly agreed attitudinal or behavioral norms capable of responding. Attention needs to be paid to identifying alternatives that can contribute to the development of positive relationships, irrespective of social and political contexts. This paper seeks to do this by considering the role of care ethics. [ABSTRACT FROM AUTHOR]

As artificial intelligence (AI) integrates across social domains, prevailing technical paradigms often overlook human relational needs vital for cooperative resilience. Alternative pathways consciously supporting dignity and wisdom warrant consideration. Integrating seminal insights from virtue and care ethics, this article delineates the following four cardinal design principles prioritizing communal health: (1) affirming the sanctity of life; (2) nurturing healthy attachment; (3) facilitating communal wholeness; and (4) safeguarding societal resilience. Grounding my analysis in the rich traditions of moral philosophy, I argue that these principles scaffold sustainable innovation trajectories that consciously center shared welfare advancement over detached technical capabilities or efficiency benchmarks alone. Elucidating connections with pioneering initiatives demonstrates fragments of this vision taking embryonic shape, yet pervasive adoption remains largely aspirational to date. Fulfilling dignity-based artificial intelligence demands ongoing collective commitment beyond firms' profit motives or governance proceduralism. My conclusions urge technology policies and priorities directed toward empowering the vulnerability of people rather than controlling the optimization of systems. [ABSTRACT FROM AUTHOR]

In this paper, we discuss the ethical responsibilities of being a role model as an engineering teacher in higher education. We draw on virtue ethics, care ethics, ethics of freedom and role modeling theory, using Grande's framework for engineering education. We argue that the three ethical theories give different views on the ethics of role modeling as a teacher. Virtue ethics implies that the teacher should behave as virtuously as possible to encourage students to emulate character traits. Care ethics implies that the ethics of role modeling is fundamentally about care practices, emphazising relationships and values such as attentiveness and responsibility. Ethics of freedom urges the teacher to grant individuals opportunities to develop and be free from the control of others. By using role modeling and ethical theory, we aim to show how theory has an impact on both teaching practices and could underpin empirical research in engineering education. [ABSTRACT FROM AUTHOR]

Since 2008, in Flanders, we organize immersion sessions in a simulated context with the aim of stimulating student nurses and health professionals to learn virtuous caring. In this contribution, we first outline the purpose of this experiential learning: the cultivation of moral character. We come to the core of what we mean by moral character for care. We refer to Joan Tronto and Stan van Hooft to claim that caring is central to all aspects of nursing practice and is the basis of its moral quality. We also stipulate that caring involves the integration of action with emotions, motivations, and knowledge. Second, we briefly explain how the immersion sessions in the care ethics lab take place and, in particular, reflect on what it yields in terms of experiences for the participants who take on the role of simulant patients in this experiential learning process. We focus on the significant role contrast experiences play in these experiences. Especially the negative contrast experiences do not wear off easily; care professionals remember even long after the immersion session and continue to carry them with them as a "corporeal built-in alarm." Third, we discuss the role of contrast experiences in cultivating moral character for care. In particular, we explore the role of the body in the kind of knowing it cultivates and, by extension, its role in cultivating virtuous caring. By referring to specific philosophical ideas of Gabriël Marcel, Hans Jonas and Emmanuel Levinas, we try to understand how contrast experiences bring about an integration of virtuous action into knowledge, motivation, and emotion. We conclude that we need more space for contrast experiences in cultivating moral character. More attention should be paid to the role of the body in this learning process. [ABSTRACT FROM AUTHOR]

Aim: To explore the moral dimension of family experiences with being involved in the care of their loved one with dementia in the nursing home, using the care ethical framework of Tronto. Design: This qualitative study used a care ethical approach in which empirical data and care ethical theory were dialectically related and mutually informing. Methods: Fifteen close family members of nursing home residents with dementia were interviewed between February 2020 and October 2020. Forty‐two interviews were conducted, based on a semi‐structured open‐ended design. A thematic narrative approach combined with the five phases of care as defined by Tronto was used to analyse the empirical data. Subsequently, Tronto's identified ethical qualities were used to identify the moral dimension of these empirical findings. Results: We found that in the care process (1) family can find it difficult to recognize their loved one's care needs; (2) both family and staff are reluctant to discuss the allocation of responsibilities with each other; (3) family sometimes feels insecure when it comes to connecting with their loved one; (4) family is often reluctant to provide feedback to staff when they are critical about the care that has been given; and (5) family is generally mild in judging staff, due to staff shortages. The care ethical interpretation of these findings showed that the moral qualities of attentiveness, responsibility, competence, responsiveness, and solidarity are under pressure to a certain extent. Conclusion: Family experiences moral distress during the care process, which hinders family involvement in nursing homes for people with dementia. Impact: Nursing home staff can look for and pilot strategies focused on supporting families to act more in accordance with the moral qualities that are under pressure. This can improve family involvement in practice. Patient or Public Contribution: No Patient/Public Contribution. Implications for Practice/Policy: Nursing home staff paying more attention to families' emotional struggles related to the decline of their loved one, could help families to be more attentive to noticing true care needs of the resident. Both family and nursing home staff should take more often initiatives to evaluate the division of care responsibilities with each other. Nursing home staff should help family connect with their loved one during their visits if they experience difficulties in doing so. Nursing home staff taking more often initiatives to contact family and ask them how they perceive the care for their loved one, can positively affect the responsiveness of both family and staff. It would be helpful if nursing home management could ensure the presence of sufficient and qualified staff so that the first four phases of the care process are not hindered by the lack of staff. [ABSTRACT FROM AUTHOR]

Work on Stanley Cavell in contemporary political theory tends to foreground Cavell's reading of Emersonian moral perfectionism, but this aspect of Cavell's thought is often left out of feminist readings of his work. In this paper, I give an overview of Cavell's importance to political theory, and I also trace two Cavellian-inspired feminisms: Sandra Laugier's ordinary language inflected ethics of care and Toril Moi's understanding of feminist theory as the close and careful reading of examples. I argue that Cavellian-Emersonian moral perfectionism enhances these feminist readings of Cavell because it helps us explain certain practices in feminist activism, such as resisting conformity, acknowledging the limits of our understanding and being receptive to other members of our feminist community. [ABSTRACT FROM AUTHOR]

Through the construction of an aesthetic-sound device that reproduces in public spaces the first cries of newborns, the work Música (Todo lo que sé lo aprendí el día que nació mi hijo) [Music (Everything I Know I Learned the Day My Son Was Born)] by Alfredo Jaar places audiences and the community before an intimate, institutionally private experience that bursts into shared social and cultural space. We postulate that the analysis of this work allows us to reflect on one of the most debated ethical and political issues today: care as an ethical human disposition. Given that the ethics of care implies an interruption of the traditional idea of value as being based on universal principles, Jaar’s work, especially in its strictly aesthetic dimension, suggests a problematization of this traditional order. Contrary to the approach of some philosophical positions that understand care as an intersubjective ethical disposition that does not necessarily prioritize a structure of obligation, in this article we propose to show that Music offers relevant inputs to problematize and conceptualize “care” as an ethical obligation that has a direct impact on the social, institutional, and political order of human communities. [ABSTRACT FROM AUTHOR]

Copyright of Üsküdar Universitiy Journal of Social Sciences is the property of Uskudar University Journal of Social Sciences (JOSOC) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

With interest growing in social robots for older people, it is crucial to consider how robots can be designed to support wellbeing and ethical values in residential aged care. By applying Tronto's ethics of care framework and the Care Centred Value-Sensitive Design methodology to existing literature, this paper investigates how caring values are expressed, achieved, or undermined in interactions among older adults, caregivers, and social robots in real-world aged care practices. We conducted a comprehensive review of 18 qualitative and mixed-method studies on the deployment of humanoid social robots in residential aged care settings. Our analysis of the literature through a care ethics lens identified ways in which robots may either augment or limit care. The analysis particularly highlights the ethical importance of effective collaboration among robots, caregivers, and designers. We argue that a care ethics framework can enhance such collaboration and thereby promote good care. We further propose four design principles to guide designers in integrating care ethics into robot design requirements. These practical principles should help to promote the wellbeing of both residents and caregivers in aged care. [ABSTRACT FROM AUTHOR]

Since 2019, the collective Animation-Duo has organized workshops (Animation-Making Workshops) for vulnerable groups that combine service to the community and research to study the affordances of the stop-motion process. The program consists of practical experiences structured around the theory of the ethics of care and specific aspects of Martin Heidegger's reflections on matter, things, and objects (utensils). The essay argues that, by fostering a mode of relating to the more-thanhuman world that emphasizes the importance of tactility and touch, the process of creating a stop-motion animation stimulates alternative ways of understanding the material world and its interactions with human beings that have the potential to improve the wellbeing of its creators. [ABSTRACT FROM AUTHOR]

Philosophers who study care—most often, care ethicists—are involved in an ongoing discussion about the concept of care. Despite the significant progress made in this discussion, certain conflicting images of care seem to persist in the literature. On one hand, as feminist theorists across disciplines have highlighted, care is a complex social practice that is mired in inequality and injustice. The deeply gendered nature of caring and the unequal division of care-work creates and cements structural inequalities. On the other hand, care is also thought of as a moral value or an ideal. The ethics of care—a moral theory with decidedly feminist roots—is predicated on the idea that caring is somehow morally valuable. A discrepancy thus arises: care is a social practice that compounds injustices. But it is also a moral value. What is it about care that makes it malleable to such variations? To pick out this complexity and capture the conceptual nuances at play, this paper suggests that we frame the concept of care as a thick ethical concept. I will first demonstrate why this framing is helpful. Then, I will provide accounts of the descriptive and evaluative elements of the concept of care. I hope to show that it is through a thick conceptual framing that we can make sense of care—both as a complex social practice and an important moral value in the worlds that we inhabit. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Direitos Fundamentais & Democracia is the property of Revista de Direitos Fundamentais & Democracia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article connects three elements of Theodor Adorno's critical theory and contemporary ecological feminism: the critique of a strict dualism between nature and human activity, the role of care in moral thinking, and considerations of "the animal" in ethical frameworks. First, the author unpacks Adorno's critical concept of "natural-history," Naturgeschichte, which gives philosophy a two-pronged task: to denaturalize history and to historicize nature. After the article demonstrates that complicating the dualism between nature and history has consequences for ontology and our sense of "what things are," the author further suggests that the concept of natural-history critically modifies ethics and the terms concerning "what we ought to do." By examining the critiques of rationalist moral approaches in the work of Adorno, Carol Gilligan, and Deborah Slicer, the article argues for an ethics of care that resists both the false naturalization of contingent history and the denigration of the nonhuman. [ABSTRACT FROM AUTHOR]

Reflecting on different theoretical premises within geographies of care, this paper develops their connections and responds to the normativity and universalism in care literature through conceptualising live‐in elder care (LEC). Considering the relationality of differential contributions to care, we propose a conceptualisation of multiple interrelated approaches by: (1) extending the critical frameworks of care to understand the broader frames of institution, market, and morality in mediating interpersonal connectedness of elder care; (2) thinking care relationally, we challenge the dominant conceptualisation of care and power as unidirectional flows and elder care relationships as a receiver–giver dyad; (3) emplacing care, we focus on the actual conditions of care through which ethics are assembled in their geo‐historical context; (4) treating care as grounded, we centre voices from both older people and LEC workers and how ethics of care are comprehended in the everyday rather than prescribed for commodified care. Our thematic analysis starts with a commodification process where LEC is negotiated in tensions; yet moving beyond arguments around systems of dominance and ideal ethics of care, findings show LEC also creates a space of care where LEC workers and older people constantly negotiate norms, boundaries, and care as a relational process. Conceptually, this paper recognises the role of power in shaping the market and intimate relationships of elder care by elaborating on the inequities of age, gender, and place (not just gender). Moving beyond critiques, this paper emphasises the entangled and relational nature of care as grounded in a series of everyday concerns and resistance, where ethics of difference are negotiated and a cultural‐historical configuration of care still perpetuates in its locale. Finally, this paper speaks to the active yet overlooked role of age and ageing in constructing an ethics of care. This paper recognises the role of power in shaping the market and intimate relationships of elder care by elaborating on the inequities of age, gender, and place (not just gender). Moving beyond critiques, this paper emphasises the relational nature of care as grounded and emplaced in a series of everyday concerns and resistance, where ethics of difference are negotiated and a cultural‐historical configuration of care still perpetuates in its locale. Finally, this paper speaks to the active yet overlooked role of age and ageing in constructing an ethics of care. [ABSTRACT FROM AUTHOR]

Care ethics considers the moral good as arising within practices and in people's experiences in these practices. This contribution applies a care-ethical approach to inquire into the effects of a major change in the social domain policy in The Netherlands. The new policy is based upon the expectation that young adults with Mild Intellectual Disabilities (MID) become 'active citizens, participating in their neighborhood', with the support of care organizations and local municipalities. Accordingly, care responsibilities were transferred to the local level (municipalities). On this level, however, basic insights were lacking concerning the needs and wishes of the young adults with Mild Intellectual Disabilities, and concerning the possibilities for local collaboration. Research was performed by taking Joan Tronto's definition of care as a starting point and applying a method adequate to capture young adults' experiences in one municipality. We conclude that this neighborhood is not an environment wherein they can participate. This article offers new insight into the effects of a major change in long-term care policy in the Netherlands that emphasizes participation. Care ethics focusses on practices, in which more than two people are involved, that help meet needs of care (or fail in this respect). The article presents an inquiry into the experiences and needs of six participants living in a Dutch facility where youths and young adults with Mild Intellectual Disability are supported to participate in society, as expressed by themselves in photos and interviews and as observed through the method of shadowing. The results of this inquiry are three aerial photos that show how the participants live in supporting networks with gaps, underscoring their experiences of being displaced and feeling unacknowledged in the vicinity of their home. Different organizations directed at care for young adults with Mild Intellectual Disability can learn from the care needs that result from this way of organizing care. [ABSTRACT FROM AUTHOR]

This article explores how ethical agency, as 'other-oriented' caring, emerged from feelings of being 'different' in a cultural organization by drawing on feminist ethics of care. By analyzing interview material from an ethnographic study, we centralize the relationship between feelings of being 'different,' vulnerability and the development of sensibilities, practices and imaginaries of care. We elaborate on how vulnerability serves as a ground for caring with rather than for others, and illustrate how it allowed individuals to challenge both organizational, normative diversity discourses and essentialization of differences. We contribute to the literature on critical diversity management by furthering problematizations of instrumental diversity management from the perspective of care, and to the organizational literature on feminist care ethics by empirically exploring how ethical agency emerges from tensions related to feeling 'different.' While previous studies have shown how marginalized individuals use their sense of 'otherness' to negotiate, conform to and resist organizational norms, practices and discourses, we provide further insights on how it also can drive concern and care for others, and thus serve as possible ground for ethical change initiatives within organizations. [ABSTRACT FROM AUTHOR]

BackgroundManaging HIV treatment is a complex multi-dimensional task because of a combination of factors such as stigma and discrimination of some populations who frequently get infected with HIV. In addition, patient-provider encounters have become increasingly multicultural, making effective communication and provision of ethically sound care a challenge.PurposeThis article explores ethical issues that health service providers in the United States and Botswana encountered in their interaction with patients in HIV care.Research designA descriptive qualitative design was used to collect data from health service providers and patients using focused group discussions. This article is based on responses from health service providers only.Participants and contextThis article is based on 11 focused group discussions with a total sample of 71 service providers in seven US sites and one Botswana site.Ethical considerationsEthical review boards at all the study sites reviewed the study protocol and approved it. Ethical review boards of the study's coordinating centers, Rutgers University and the University of California at San Francisco, also approved it. The study participants provided a written informed consent to participate.FindingsHIV service providers encountered ethical challenges in all the four Beauchamp and Childress' biomedical ethics of respect for patients' autonomy, beneficence, justice, and nonmaleficence.DiscussionThe finding that HIV service providers encounter ethical challenges in their interaction with patients is supported by prior studies. The ethical challenges are particularly prominent in multicultural care and resource-constrained care environments.ConclusionProvision of HIV care is fraught with ethical challenges that tend to pose different issues depending on a given care environment. It is important that strong partnerships are developed among key stakeholders in HIV care. In addition, health service providers need to be provided with resources so they can provide quality and ethically sound care.

Background: Experiencing coronavirus disease-2019 (COVID-19) disease is a difficult and exhaustive process. Intensive care unit (ICU) nurses return to the ICU after recovering from COVID-19. Aim: This study was planned to determine the care difficulties and ethical problems faced by ICU nurses returning to work after being diagnosed with COVID-19. Method: In-depth interview technique was used in this qualitative study. This study was conducted between January 28 and March 3 2021 with 20 nurses diagnosed with COVID-19, working in an ICU. Data were collected using face-to-face interviews with semi-structured questions. Results: Average age of the participating nurses was 27 ± 5.8; 14 of them were not planning to leave the profession; 13 felt confused about the pandemic process and all experienced some ethical problems related to the care process. Conclusion: Long work hours during the pandemic negatively affect ICU nurses' psychology. After experiencing the disease, the ethical sensitivity of the nurses in this group providing care to patients increased. Determining the difficulties and ethical problems experienced by ICU nurses after recovering from COVID-19 can be a guide in increasing ethical sensitivity. [ABSTRACT FROM AUTHOR]

Care as a concept has long been central to the nursing discipline, and care ethics have consequently found their place in nursing ethics discussions. This paper briefly revisits how care and care ethics have been theorized and applied in the discipline of nursing, with an emphasis on Tronto's political view of care. Adding to the works of other nurse scholars, we consider that Tronto's care ethics is useful to understand caring practices in a sociopolitical context. We also contend that this vision can be used specifically to politicize nurses, by encouraging them to think critically about the context in which they work and how they can participate to change the status quo, notably by prompting the democratization of care in institutional settings. We illustrate this by demonstrating how moral distress that can occur with aggressive or futile treatments in the intensive care unit can be reduced if nurses are systematically included in the decision-making process. By showing some ways in which nursing political actions can begin to change the status quo as it pertains to futile treatments at the end of life, we can help empower nurses to strive to be included in political spaces and voice their concerns to have their professional needs met. [ABSTRACT FROM AUTHOR]

Lockdown has given us an occasion to discover new television series and to revisit others. TV series accompany us in our ordinary lives, but they can also be a resource or refuge in extraordinary situations. As the enduring success of Friends proves, they provide us with universes of comfort. TV series provide strong common cultural referents, which populate both ordinary conversations and political debates. TV series, by virtue of their aesthetic format (their duration, weekly and seasonal regularity, and the fact that they are, or were until recently, usually viewed in the context of the home), the attachment they inspire to their characters, the democratization and diversification of modes of viewing them (internet, streaming, discussion forums), make possible a specific form of education and constitution of a public. TV shows are hence a medium for political and ethical discussion. The article studies two series, Homeland and The Bureau, which are paradigmatic examples of a genre that has grown exponentially since the beginning of the century, and which we refer to as the “security series” genre. These series are great works of art and can also be seen as powerful tools for educating and informing the public.

Martin Heidegger's existential account of care in Being and Time (2010) provides us with an opportunity to reimagine what the proper theoretical grounding of an ethic of care might be. Heidegger's account of care serves to deconstruct the two primary foundations that an ethic of care is often based upon. Namely, that we are inevitably interdependent upon one another and/or possess an innate disposition to care for fellow humans in need. Heidegger's account reveals that both positions are founded upon an ontic (meaning factual existence), as opposed to an ontological (which refers to the nature of being), understanding of care. The distinctions between an ontic and ontological understanding of care are significant. Yet, I maintain that they are not completely incompatible. Both Heidegger and care ethicists contend that our existence with others is understood through a relational ontology. Furthermore, there are certain ontological structures from Heidegger which resonate with an ethic of care. Two key existential structures are leaping-ahead and being-guilty. These existential structures are latent in care ethics, and by explicitly revealing them I reinforce the connection between Heidegger's account and care theory. Lastly, I develop the theoretical foundations of care ethics by proposing an existential ethic of care. [ABSTRACT FROM AUTHOR]

Palliative care represents the shared choice, between the health professional and the patient, to preserve the patient's dignity when drug therapy and surgical interventions are not beneficial to health care. This perspective of medical follow-up rescues the ethical care of attention and appreciation of the person's biography. The ethical aspect, based on the ethics of care and deontological ethics, reflects on the relationship between health professionals and patients with the aim of offering conditions for maintaining autonomy and dignity. Bioethics emphasizes care centered on patient choices. It avoids obstinacy in prolonging medical treatment unless there is an improvement in the patient's clinical condition. This conceptual dialectic between ethics and bioethics has the purpose of guaranteeing the well-being of patients in palliative care. [ABSTRACT FROM AUTHOR]

This paper will highlight how the existing approaches to the Strawman Fallacy and the Principle of Charity are unable to fully accommodate the problems of interpreting children's arguments. A lack of charity is as problematic as an excess of charity when arguing with children, and can contribute to misinterpretation of arguments. An application of moderate charity avoids the pitfalls of misrepresenting children. However, interpreting children's arguments with the appropriate amount of charity is a challenging task. The argumentative context is relevant in determining the interpretive approach and the extent of charity that can be justified. The context of arguing with children necessitates an Ethics of Care-based approach to interpretation. Michael Gilbert's concept of coalescent argumentation exemplifies how Ethics of Care can be realized during argumentative exchanges involving children. [ABSTRACT FROM AUTHOR]

Background: A growing ageing community puts additional demands on the public health system. This will contribute to ethical consequences for the health care sector. A public health ethics framework can contribute towards addressing the ethical challenges faced by the geriatric community. Aim: This article intends to contribute to a public health ethics framework for the geriatric community from a South African perspective. Setting: Twenty-two participants from six geriatric institutions, two each in the three provinces, participated in the research. The provinces are the Free State, Northern Cape and North West. Methods: Fifteen statements were rated using a five-point Likert scale questionnaire. The statements were grouped into three indexes, namely what is ethics, what is public health ethics and what is public health ethics for the geriatric community? Results: Ethical behaviour is observable not only from person to person but also through systems, processes and practices. The need is to understand how to apply ethical principles to the working environment. A public health ethic can be understood from applied, professional and social ethics. Conclusion: Public health ethics is the application of health care principles through a professional ethic resulting in care and relationship-building. The core of what public health is should be the basis to identify a public health ethic where the focus is on the community and improvement of the quality of health and well-being of the community. Contribution: No evidence of a public health ethics framework for the geriatric community could be identified in South Africa.

Moral distress is a negative emotional response that occurs when physicians know the morally correct action but are prevented from taking it because of internal or external constraints. Moral distress undermines a physician's ethical integrity, leading to anger, poor job satisfaction, reduced quality of care and burnout. Scarce literature exists on the ethical aspects of moral distress in medicine. We conducted an ethical analysis of moral distress as experienced by physicians and analysed it from the literature using two predominant ethical theories: principlism and care ethics. Finally, we consider the emergence of moral distress in medicine during the COVID-19 pandemic. [ABSTRACT FROM AUTHOR]

In this article, I propose that the ethical work of John Dewey can better evaluate, enhance, and nurture human/nonhuman animal relationships. While Peter Singer's utilitarianism and Tom Regan's deontology are considered the dominant ethical theories in the field of animal ethics and have provided indispensable scholarship to the field, I argue that they cannot fully attend to the complexities of human/nonhuman animal relationships. Some of the shortcomings of Singer's and Regan's theories are the absence of context, the dichotomization of reason/emotion and human/animal, the calculative sterility of moral deliberation, and the problematic language of 'rights.' A supplemented Deweyan ethic—enhanced by care ethics and ecofeminism—can better attend to the ethical messiness of human/nonhuman animal relationships. I offer five characteristics of Dewey's ethical work—naturalism, ethical pluralism, experimentalism, fallibilism, and meliorism—as an alternative way to evaluate and nurture these relationships. [ABSTRACT FROM AUTHOR]

Copyright of Teoría de la Educación. Revista Interuniversitaria is the property of Ediciones Universidad de Salamanca and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The purpose of this paper is to add a contextual understanding of care ethics to the nascent literature on ethics in social entrepreneurship. To this end, an interpretive study of social bricoleur entrepreneurs in rural India is presented and the constitutive effects of the enactment of care ethics are articulated. First, this enactment is examined as a relational practice between social entrepreneurs and local communities. Then, the notion of formative context is used to analyse how this enactment has expressions of human agency that constitute the societal context. Further, it is shown that context is not something that exists on its own but is instead enacted in the caring practices of social entrepreneurs. The micro-level practices of relating and the macro-level societal structures become malleable in the enactment of care ethics. This study has two major contributions. First, by departing from the notion of ethics as a characteristic of an individual, it shows how social entrepreneurs give and receive care through mutuality and human interaction. Second, by adding the analysis of sensemaking and formative context to care ethics, it deepens the understanding of context as conditions that facilitate the enactment of care ethics and is constituted by that enactment. [ABSTRACT FROM AUTHOR]

Peter Singer has long contended it is "speciesist" to regard all human life as of equal moral worth, maintaining that the moral value of life itself hinges on certain intellectual and psychological capacities. I argue that "speciesism" can be wrested from the ableism with which Singer aligns this term of critique and reclaimed as an important term of ethical analysis serving the interests of both animal ethics and disability bioethics alike, but the term must be extracted from capacity-based moral reasoning to do so. I turn to Eva Kittay, Sunaura Taylor, and Emmanuel Levinas to advance this argument. [ABSTRACT FROM AUTHOR]

Background: Ethical care in maternity is fundamental to providing care that both prevents harm and does good, and yet, there is growing acknowledgement that disrespect and abuse routinely occur in this context, which indicates that current ethical frameworks are not adequate. Care ethics offers an alternative to the traditional biomedical ethical principles. Research aim: The aim of the study was to determine whether a correlation exists between midwifery-led care and care ethics as an important first step in an action research project. Research design: Template analysis was chosen for this part of the action research. Template analysis is a design that tests theory against empirical data, which requires pre-set codes. Participants and context: A priori codes that represent midwifery-led care were generated by a stakeholder consultative group of nine childbearing women using nominal group technique, collected in Perth, Western Australia. The a priori codes were applied to a predesigned template with four domains of care ethics. Ethical considerations: Ethics approval was granted by the Edith Cowan University research ethics committee REMS no. 2019-00296-Buchanan. Findings: The participants generated eight a priori codes representing ethical midwifery care, such as: 1.1 Relationship with Midwife; 1.2 Woman-centred care; 2.1 Trust women's bodies and abilities; 2.2. Protect normal physiological birth; 3.1. Information provision; 3.2. Respect autonomy; 4.1. Birth culture of fear (midwifery-led care counter-cultural) and 4.2. Recognition of rite of passage. The a priori codes were mapped to the care ethics template. The template analysis found that midwifery-led care does indeed demonstrate care ethics. Discussion: Care ethics takes into consideration what principle-based bioethics have previously overlooked: relationship, context and power. Conclusion: Midwifery-led care has been determined in this study to demonstrate care ethics, which suggest that further research is defensible with the view that it could be incorporated into the ethical codes and conduct for the midwifery profession. [ABSTRACT FROM AUTHOR]

Background: The elderly population is steadily growing in South Africa. However, there is limited strategic planning or policy initiatives to address this group’s vulnerability resulting in several public health ethical issues that need to be considered and addressed. This article aims to develop a public health ethics framework for the geriatric community with the purpose to review ethical implications when working with the geriatric community. Methods: The Q-methodology was selected for data collection. Fifteen statements were ranked by means of a five-point Likert-scale questionnaire. Twenty-two participants from six geriatric institutions participated in the ranking of the statements. Results: The ranking of the statements confirmed the need for a public health ethics framework to provide guidance when working with the geriatric community and to evaluate decisions about geriatric care. Such a framework should be application-based and practice-oriented which can assist in addressing unfamiliarity with public health ethics in general and can extend the capacity for decision-making. The ranking of these statements contributed to the scope of the planned framework, by considering the vulnerability of healthcare practitioners (as community of practitioners) and the geriatric community as a basis from which to promote justice in public health programmes. Conclusion: Based on the ranking of statements, eight building blocks for a public health ethics framework were identified. The building blocks are imbedded in professional ethics and care ethics. The proposed framework can give rise to social justice in public health and the ability to evaluate what the ethical implications are for public health policies, programmes and interventions aimed at the geriatric community.

Background: The elderly population is steadily growing in South Africa. However, there is limited strategic planning or policy initiatives to address this group's vulnerability resulting in several public health ethical issues that need to be considered and addressed. This article aims to develop a public health ethics framework for the geriatric community with the purpose to review ethical implications when working with the geriatric community. Methods: The Q-methodology was selected for data collection. Fifteen statements were ranked by means of a five-point Likert-scale questionnaire. Twenty-two participants from six geriatric institutions participated in the ranking of the statements. Results: The ranking of the statements confirmed the need for a public health ethics framework to provide guidance when working with the geriatric community and to evaluate decisions about geriatric care. Such a framework should be application-based and practice-oriented which can assist in addressing unfamiliarity with public health ethics in general and can extend the capacity for decision-making. The ranking of these statements contributed to the scope of the planned framework, by considering the vulnerability of healthcare practitioners (as community of practitioners) and the geriatric community as a basis from which to promote justice in public health programmes. Conclusion: Based on the ranking of statements, eight building blocks for a public health ethics framework were identified. The building blocks are imbedded in professional ethics and care ethics. The proposed framework can give rise to social justice in public health and the ability to evaluate what the ethical implications are for public health policies, programmes and interventions aimed at the geriatric community. [ABSTRACT FROM AUTHOR]

Procreation with donor gametes is widespread and commonly accepted, but it involves ethical questions about the child's best interest. Understanding the historical structures of the moral discussion of gamete donation may contribute to reflecting on the child's best interest. This is why I have analysed the debate on gamete donation in the Netherlands, and this analysis has uncovered some striking discontinuities. Notions of the child's best interest have undergone a radical swing. In the past, it was considered acceptable to conceal the truth about the child's biological origin, but in the past two decades the general opinion has changed to the common belief that this information should be shared with the child. This changed notion of the child's best interest will be analysed using a framework encompassing three views of the child, which derive from the debate on children's rights. These three views each provide a different interpretation of the child's moral and political status. I conclude that the changed notion of the child's best interest results from a view of the child that focuses on autonomy and citizenship, and which frames the child's interests according to its legal status. I comment on this view and I champion an alternative one, namely 'the embedded child'. This is a relational view based on care ethics that goes beyond what can be articulated in law, and that will help to establish a more balanced interpretation of the child's best interest at the practice and policy levels of gamete donation. [ABSTRACT FROM AUTHOR]

Background: A growing ageing community puts additional demands on the public health system. This will contribute to ethical consequences for the health care sector. A public health ethics framework can contribute towards addressing the ethical challenges faced by the geriatric community. Aim: This article intends to contribute to a public health ethics framework for the geriatric community from a South African perspective. Setting: Twenty-two participants from six geriatric institutions, two each in the three provinces, participated in the research. The provinces are the Free State, Northern Cape and North West. Methods: Fifteen statements were rated using a five-point Likert scale questionnaire. The statements were grouped into three indexes, namely what is ethics, what is public health ethics and what is public health ethics for the geriatric community? Results: Ethical behaviour is observable not only from person to person but also through systems, processes and practices. The need is to understand how to apply ethical principles to the working environment. A public health ethic can be understood from applied, professional and social ethics. Conclusion: Public health ethics is the application of health care principles through a professional ethic resulting in care and relationship-building. The core of what public health is should be the basis to identify a public health ethic where the focus is on the community and improvement of the quality of health and well-being of the community. Contribution: No evidence of a public health ethics framework for the geriatric community could be identified in South Africa. [ABSTRACT FROM AUTHOR]

Exploring the intersectional experiences of women during the coronavirus pandemic, this article utilizes the Viral Imaginations: COVID-19 creative archive to portray the diverse, lived realities experienced by women. Drawing on feminist ethics of care, this article investigates how women within the domestic and professional realms pivoted to meet unexpected challenges. As women acceded to the "honorable feminine" stereotype and principle of self-sacrifice during the pandemic, women's overall well-being and economic realities declined precipitously, and society lost critical perspectives. Visual artworks and creative writing narratives in Viral Imaginations provide documentation of, provoke empathy for, and create an understanding of the gendered imbalances of care work. Taking the form of women's invisible, unacknowledged, and expected labor of care and nurturing, these inequities demand a societal reevaluation.. [ABSTRACT FROM AUTHOR]

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Copyright of URVIO - Revista Latinoamericana de Seguridad Ciudadana is the property of FLACSO - Ecuador (Facultad Latinoamericana de Ciencias Sociales) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this paper, I respond to calls for more critical reflection on the power dynamics of caring leadership. I consider how a combination of care and impotence might unfold as Nietzsche's 'slave morality', crystallised in the phenomenon of ressentiment. At the heart of slave morality is an inversion of values in which everything represented by the Other is denigrated so that the slave can find meaning and solace in his own place in the world. The Nietzschean inversion transforms impotence, inferiority and submission into virtue, identity and accomplishment. In contrast to recent elaborations of ressentiment in followers, I argue that slave morality is something to which leaders, especially caring leaders, are also vulnerable. When caring leadership awakens or exposes the slave-within, we are unable to take charge of – or responsibility for – ourselves, because we have ceded control of the self to forces beyond the self. This is the risk of 'care ethics' as a systemic inversion of values which constructs an ideology out of letting others define who and what we are. It creates a breeding ground for ressentiment, feeding off unspoken and unspeakable grievances about the injustices of one's lot, especially those involving a clash between the rhetoric of empowerment and the experience of impotence. The Nietzschean warning is: Be wary of leadership models which might look and even feel nice, but which turn self-sacrifice into virtue and silence into necessity. [ABSTRACT FROM AUTHOR]

Difficulties experienced in obtaining energy services have been represented as unjust because of how they can prevent people from realising primary human capabilities. Capabilities are relational, being embedded within complex interdependencies between people and socio-material systems. These complexities can cause problems for approaches to energy justice that are based on concepts of welfare rights. We argue that the ethics of care, with its emphasis on relationality as the ground of obligation, and particularly on how social relationships are bound up with power and responsibility, can provide firmer foundations for thinking about energy injustice. Care ethicists distinguish between different forms of dependency, some necessary, others oppressive. Using qualitative longitudinal methods to explore people's experiences of energy challenges and energy vulnerability can show how power and responsibility within dependency relationships can change over time. With data from a longitudinal study in South Wales, we explore how everyday energy-using practices can become entangled with harmful forms of dependency. We show how the everyday ethical evaluation of these relationship undertaken by participants harmonises with the ethics of care. Our data show the utility of understanding relationships of dependence within the energy system in terms of responsibility and irresponsibility, in order to better understand energy injustice. [ABSTRACT FROM AUTHOR]

To date, ethical critiques of the use of assistive healthcare robotics have not closely examined the purported care relationship between such robots and their users. Drawing upon the work of care ethics scholars, I argue that authentic care relies upon capacities inherently reciprocal and responsive in nature, which ultimately precludes socially assistive robots from being useful caring tools. [ABSTRACT FROM AUTHOR]

Copyright of Humanitas: International Journal of Social Sciences / Uluslararasi Sosyal Bilimler Dergisi is the property of Humanitas: International Journal of Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Recently, several authors have called for a critical assessment of the normative dimensions of evaluation practice. This article responds to this call by demonstrating how evaluation practice can be enriched through deliberate engagement with care ethics. Care ethics has a relational and practice view of morality and places caring relationships and responsibilities at the forefront of our being in the world. We will demonstrate how care ethics, in particular Joan Tronto's moral-political theory of democratic caring, can help evaluators to reshape our way of working by placing caring and relationality at the centre of our evaluative work. Care ethics as a normative orientation for evaluation stretches beyond professional codes of conduct, and rule- or principled-based behaviour. It is part of everything we do or not do, how we interact with others, and what kinds of relationships we forge in our practice. This is illustrated with two examples: a democratic evaluation of a programme for refugee children in Sweden; and a responsive evaluation of a programme for neighbours of people with an intellectual disability in The Netherlands. Both examples show that a caring ethos offers a promising pathway to address the larger political, public issues of our times through the interrogation of un-caring practices. We conclude a caring ethos can help evaluators to strengthen a caring society that builds on people's deeply felt need to care, to relate, and to connect within and across communities. [ABSTRACT FROM AUTHOR]

Recent developments within moral psychology have contributed to change the understanding of how people make moral judgments. The results suggest that moral judgments typically involve two cognitive processes, rapid emotional responses and slow acts of rational thinking, where the significance of the latter traditionally has been overemphasized. It is possible to argue that this division in moral psychology has a counterpart in an ethics of care which distinguishes between intuitive acts of natural care and deliberate choices of ethical care. The purpose of this paper is thus to discuss if and how the recent development within moral psychology can be used to understand an ethics of care as a moral pedagogical model. We will argue that the findings in moral psychology can contribute to the interpretation and application of an ethics of care which can benefit the understanding of both theories in an educational context. [ABSTRACT FROM AUTHOR]

In this opinion piece, I advocate for the adoption of a care-based stakeholder approach in cybersecurity for companies. With the ever-increasing digitization of all aspects of life, companies are struggling to keep themselves and their customers secure. This is, at least in part, due to their focus on compliance to standards and regulations, they fall victim to a checkbox-mentality where compliance instead of security is seen as the goal. This strong focus on compliance creates security blind-spots and the negative impact it has on security is strengthened by the "pacing problem" – where technology evolves faster than the law. Thus, leaving a gap where there is a lack of legislation and enforcement for new technologies. In this opinion piece I argue that the responsibility for cybersecurity should be shared by governments and companies. To give companies the tools they need for ethical decision-making and thus truly take responsibility, I suggest combining the ethics of care with stakeholder theory to provide a context-based relational view of companies. With this caring stakeholder model, companies have the tools they need to transition from compliance to security. [ABSTRACT FROM AUTHOR]

In this article, the authors propose the ethical university may be manifested as the University of We: a university of character and care. We define the ethical university as a "value-sensitive design" that encapsulates and promotes certain virtues, values, habits of mind and practices while prohibiting and suppressing others. By combining value-sensitive design, with Aristotelian phronēsis, care ethics and the ethical demand of K.E. Løgstrup, we argue that "the ethical system" of the university goes above and beyond mere regulations, management, administrative law or codes of conduct. Such rule-structures only constitute "the surface layer" of what we refer to as the ethical university, and do not bear the ethical weight of the implicit or deeper layers of character, care, and the demand from the other. [ABSTRACT FROM AUTHOR]