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Communication scholars have begun to investigate various links between empirical research and normative theory. In that vein, this article explores how Boltanski and Thévenot’s sociology of critique can enhance our empirical and normative understanding of controversies in media ethics. The sociology of critique and its justification model provide a comprehensive descriptive framework for studying practices of moral evaluation and the social goods at stake in them. First, I discuss some prevailing approaches in media ethics. Second, I explicate how the sociology of critique defines situations of normative justification and supplies a model of their basic requirements. Third, I show how this model can be used to analyze the social background of a media ethics controversy. Last, I suggest how the descriptive approach of the sociology of critique can identify conditions in morally pluralistic social settings that pose challenges to normative theories.

This essay discusses the impact of the situationist challenge to Aristotelian virtue ethics for media ethics instruction. Since virtue ethics is a theory that is centered around character building,...

PurposeCodes of ethics are important instruments in journalism, as they promote transparency and self-regulation of media, in addition to monitoring the quality of information. The purpose of this paper is to analyse the perceptions that Spanish journalists have of the effectiveness of codes of ethics and to evaluate the different personal and professional variables which condition this vision.Design/methodology/approachThe methodology used in the present study is based on quantitative content analysis using the survey technique. This technique makes it possible to obtain empirical data on various key aspects of the profession that are determining factors in ascertaining Spanish journalists’ views of one of the instruments of accountability that is external to the media: general ethical codes.FindingsThe results show that Spanish journalists are largely confident in the effectiveness of ethical codes in their profession. Likewise, it was seen that variables such as age, professional experience or the media with which they work influence the perceptions that professionals have of such instruments.Originality/valueIf understanding journalism as a profession whose mission is to guarantee the citizens their right to information, then it is essential to be familiar with the tools provided by the profession itself to be accountable to the public regarding this professional mission. Hence the importance of instruments of accountability and the perceptions of the professionals themselves regarding their effectiveness.

There is a growing interest in journalism studies in metajournalistic discourse—that is, sites where journalists construct the boundaries and norms of their field. This study highlights a hitherto ...

The Journal of Media Ethics publishes case studies in which scholars and media professionals outline how they would address a particular ethical problem. Cases asre drawn from actual experience in ...

There are debates on the relevance of Eurocentric normative frameworks for studying the media in post-colonial Africa. Emerging from these debates is a rebuttal of the dominant Western-derived para...

In this article, we use a transnational feminist perspective to explore how English language media reported on Yazidi women who survived abduction by the self-declared Islamic State of Iraq and Syr...

In the wake of fewer and fewer professionals populating photojournalism, this study utilizes in-depth interviews with 21 professional photojournalists to better understand how they construct their ...

This study analyzes how the practice of political relations, cyberbullying and ethics in responding to Uighur Muslim issues through six posts that show attitudes and explanations on Twitter account Mahfud MD. The research method used is descriptive qualitative, with a virtual ethnographic approach. The results of the study show that the conversation in Twitter comments starts with the opinion leaders raising influencers in every comment about the issue of discrimination against Uighur Muslims. The development of interaction becomes a place to attack Mahfud MD's personal by eliminating the main problems. Interaction of comments leads to the assessment of different attitudes between political elites who are not assertive, on the fear factor, and the existence of power relations outside religious issues. Poor social media ethics that act as commentary interactions do not create understanding and understanding of the issue. As a result, bullying has often taken place under comments dominated by avatar and anonymous accounts. Keywords: Virtual Ethnography, Social Media, Muslim Uighurs, Cyberbullying, Media Ethics Abstrak Penelitian ini menganalisis, bagaimana praktek relasi politik, cyberbullying dan etika dalam menanggapi isu muslim Uighur melalui enam postingan yang menunjukan sikap dan penjelasan diakun Twitter Mahfud MD. Metode penelitian yang digunakan adalah deskriptif kualitatif, dengan pendekatan etnografi virtual. Hasil penelitian menunjukan perbincangan dalam komentar twitter dimulai dari opinion leaders memunculkan influencer dalam setiap komentar terhadap isu diskriminasi muslim Uighur. Perkembangan interkasi justru menjadi ajang menyerang personal Mahfud MD dengan menghilangkan permasalahan utama. Interaksi komentar mengarah pada penilaian sikap berbeda pandangan antara elit politik yang tidak tegas,pada faktor ketakutan, dan adanya relasi kuasa diluar isu agama. Etika bermedia sosial yang buruk menjadi penyebap interaksi komentar tidak menimbulkan pengertian dan pemahaman tentang isu. Akibatnnya aksi bullying banyak terjadi dikolong komentar dengan didominasi menggunakan akun avatar dan anonim. Kata Kunci: Etnografi Virtual , Media Sosial, Muslim Uighur, Cyberbullying, Etika Media

Any serious conversation on the necessity of universal norms in media ethics necessarily includes the name of Clifford Christians. ‘Necessarily’ because Christians was at the inception of this conv...

Purpose In the current information age, when the attention spans of most people have become very short, marketers are facings serious challenges to grab the attention of their target audience effectively and fruitfully. From street corner to bedroom, virtually every perceivable location of human traces are littered with activity of marketers, whether they are small or large in scale or the recipients of their information understand the message properly. Studying consumers’ acceptance of the main ethical issues in communication, mainly in advertising, has recently been receiving much attention from scholars. Therefore, to grab the attention of people in the increasing competitive environment, advertisers have resorted to using what they feel can quickly attract the audience. For example, the attachment of attractive women with their physical natural endowments presented in explicit sexually appealing postures to products/services that have no linkage with women. These practices have raised some moral and ethical questions within the society. Therefore, this study aims to focus on discussing marketing communication through presenting women as a sexual object from the morality, ethics and religious perspectives. Design/methodology/approach This is a descriptive study based on the systematic literature review. Initially, this paper discusses the ethical issues of using women and sexual appeals in the process of marketing communication, as well as the current level of practices in the industry. Then, it discusses the consequences and dimensions of the issues from different types of ethical grounds. Finally, it provides recommendations with the objective of finding a common ground from business and social perspectives. It also mentions the scopes of further research, which could lead the secular world to modify their moral values and come closer to the norms of other civilized societies. Findings The position of the paper takes is that considering the negative effects of the prevalent advertising in society, the practice falls short of human moral values; as a result, it is considered unethical. Originality/value This review paper examines the ethical implication of using women as marketing tools from the perspectives of morality, business and Islamic principles that will help business groups, as well as the whole religious community, especially Muslims.

The anonymous Syrian film collective Abounaddara has posted a new short video on Vimeo and distributed it via social media every Friday since April 2011, the beginning of the Syrian popular uprising. Working with limited equipment, no regular funding, and under very dangerous conditions, Abounaddara has termed its work ‘emergency cinema’, recalling one of the group’s vital influences, Walter Benjamin, who envisioned artistic collectives as potentially effective responses to political violence. This article demonstrates how Abounaddara’s work subverts international and national media coverage of the Syrian conflict by consciously employing what Benjamin described as an artisanal form of storytelling. The author illustrates how and why Abounaddara’s concept of ‘the right to the image’ is politically vital and ethically complex, arguing for its relevance within the broader context of global digital images of state and police violence rousing debates about representation, media ethics, and the circulation of graphic images.

Świadomość działania jako podstawa etycznego wartościowania. Racjonalność człowieka jest fundamentem etyki mediów, zarówno jako punkt wyjścia, jak i jako podstawowe kryterium wartościowania. Jeśli wartościowanie etyczne ma być prawdziwe, autentyczne, słuszne i odpowiedzialne, to musi się oprzeć na pewnym i trwałym fundamencie prawdy o człowieku. Czyn człowieka jest działaniem świadomym i wolnym. Dlatego też wymiar moralny mediów oraz etos medialny są ugruntowane i uwarunkowane świadomością i wolnością działania człowieka. Artykuł niniejszy jest próbą pokazania świadomości działania jako podstawy i kontekstu etycznego wartościowania ludzkich działań medialnych.

Etik genel olarak, geçmiş, günümüz ve gelecekte insanların davranışlarının iyi ya da kötü, doğru veya yanlış yönden değerlendirilmesini içeren ve dünyanın her yerinde geçerli olması beklenen ilke ve kuralların bütünü olarak tanımlanabilir. Bu çalışmada, internet haberciliği ve Türkiye'de yayın yapan internet haber sitelerinin habercilik etiğine bakışıyla ilgili örnekler eşliğinde değerlendirmeler yapıldı. Çalışmada etik, ahlak, meslek etiği, medya etiği, internet haberciliğinin etik sorunları gibi konularda site incelemesi yapıldı. İncelenen haberlerin kamuoyunu bilgilendirme amacından çok tık haberciliğine hizmet ettiği ve eğlendirme amacına hizmet ettiği görüldü. Ayrıca bu makalede internet haberciliğinin olumlu ve olumsuz yönlerini tartışarak haberleri medya etiği açısından tartıştık. &nbspİnternet haber siteleri medya etiği değerlerine riayet ediyor mu gibi sorulara cevap aradığımız çalışmada birçok örnekle bu değerlerin nasıl çiğnendiği bir kez daha ortaya çıktı., Ethic In general, past, present and future people's behavior can be defined as the whole of the principles and rules that are expected to be valid in all parts of the world, including good or bad, right or wrong evaluation. In this study, Internet journalism and broadcasting in Turkey evaluations, accompanied by examples of internet news sites was done with a view to journalistic ethics. In the study, the subject of ethics, ethics, professional ethics, media ethics, ethics issues of internet journalism were examined. It has been seen that the news reports serve the press service rather than informing the public and serve the purpose of entertaining. In this article, we discussed the news in terms of media ethics by discussing the positive and negative aspects of internet journalism. Do Internet news sites respect media ethics In the study we are looking for answers to questions such as how many times these values ​​have been broken.

This article takes stock of the insights and approaches advanced by the last 15 years of critical research in humanitarian communication and distant suffering while arguing for a new agenda for ethnography. Ethnography lays bare the messy and fertile terrains of human experience and disrupts idealized figures of witness and sufferer, aid worker and aid recipient, event and the everyday. Bringing into dialogue the anthropology of aid literature and media and cultural studies, this article proposes three important shifts for future research: (1) a focus on processes rather than principles in production studies of humanitarian communication, (2) a focus on ethics arising from everyday life rather than from events of distant suffering, and (3) and a focus on the lifeworlds of the poor and vulnerable rather than those of witnesses.

This study investigates how United States-based professional photojournalists apply toning ethics in their news routines and whether those ethics vary by organization. Utilizing data collec...

Scholars argue that accountability of news media and journalists to the public stakeholders has been improving in the 21st century because of the increased use of digital platforms, which are interactive, immediate, and universal. Since most studies related to online news media accountability have focused on developed countries, this research study examines the state of accountability in online news media in Nepal, where access to online media is very limited and audiences are barely aware of media’s journalistic responsibilities. By employing a case study research method with three data sources, and by interpreting the available data using Denis McQuail’s four stakeholders of media accountability as a theoretical framework, this research study finds that online media in Nepal, despite having unique features on digital platforms, are less accountable to professional and public stakeholders than their traditional counterparts, such as newspapers and television. The study also finds that Internet accessibility, media literacy, and resource availability are of primary concern in ensuring media accountability in Nepal.

The variable provides information on whether the nationality of the (alleged) victims and/or perpetrator is mentioned in connection with crimes and offences. Research shows that minorities are disproportionately more often depicted as perpetrators than as victims (Hestermann, 2010; Vinson & Ertter, 2002). Field of application/theoretical foundation: The variable “nationality of the (alleged) victim or perpetrator” is of particular relevance in the context of debates on media ethics and legal philosophy. It is mainly used in the field of media effects research (stereotype and cultivation research, see Arendt, 2010). Example study: Hestermann (2010) Info about variable Variable name/definition: nationality [Nationalität] Level of analysis: mentioned (alleged) victim and perpetrator in the report Values: Nationality of the victim & perpetrator Nicht genannt Deutsch Ausländisch Ausdrücklich unbekannt Trifft nicht zu Intercoder reliability: Nationality of the victim 0.94; Nationality of the perpetrator 0.98 (2 Coder). What exact coefficient has been calculated has not been reported. Codebook: available at https://www.jstor.org/stable/j.ctv941tf9.12 References Arendt, F. (2010). Cultivation effects of a newspaper on reality estimates, explicit and implicit attitudes. Journal of Media Psychology, 22, 147–159. Hestermann, T. (2010). Fernsehgewalt und die Einschaltquote: Welches Publikumsbild Fernsehschaffende leitet, wenn sie über Gewaltkriminalität berichten. Baden-Baden: Nomos Verlagsgesellschaft mbH. [Television violence and ratings: Which picture of the audience leads television makers when they report on violent crime]. Vinson, C. D., & Ertter, J. S. (2002). Entertainment or Education: How Do Media Cover the Courts? Harvard International Journal of Press/Politics, 7(4), S. 80–97.

This chapter provides an overview about media ethics that is very important for the news. Today, the rapid development and diversification of mass media tools have also accelerated the works in the field of communication ethics. Media responsibility, issues occurring in media, and public utility issues have come to the central position of communication ethics. Looking at the ethical codes in the media, it is seen that a large part of them are created for printed media, and the information about television is limited. The purpose of this study is to focus on the ethical issues that arise starting from the production stage of the television news with a holistic perspective in the context of the relationship between media and ethics by considering the ethical codes in the media and to offer solutions devoted to an ethical understanding of journalism. Within the scope of this study, the qualitative research method included the content analysis for the news about Princes Diana and Prince Harry as samples.

This chapter addresses the journalists who use virtual reality (VR) to cover international events, making observations on the best practices for doing this type of digital news reporting. The chapter specifically focuses on two properties of VR journalism: (1) the medium’s simulation of presence at the scene and (2) the medium’s simulation of the audience’s cross-cultural encounters with “other” people. Drawing upon the critical frameworks found in postcolonial studies, this chapter will argue that there is a need for digital journalists to cultivate more critical self-reflexivity, if they hope to use VR in a way that does not flatten or sensationalize cultural difference.

The transatlantic field of global media ethics is premised on a search for the conceptual foundations of plurality. This article is a critique of this very endeavor. I offer this critique through works authored by moral anthropologists of Islam and through a close reading of the Urdu text Cyberistan: Muslim Naujavan Aur Social Media (Cyberistan: Muslim Youth and Social Media) authored by Sadatullah Husaini, the current president of the Indian reformist Islamic organization Jamaat-e-Islami Hind. My article is a post-foundational critique of the implicit foundationalism through which “Islam” and “plurality” are related to each other within inquiries into the ethics of digital communication. I take on digital communication because of its increasingly global and synchronic nature that rendered questions concerning plurality in media ethics particularly urgent. I argue that even though it is important to ask what difference means conceptually for a global media ethics today, it can only make space for radical plurality via the negative, by way of its contradictions and structural constraints. If a global media ethics is supposed to be based on openness and plurality, it can be so only by limiting and weakening its own ontological claims – beyond positive metaphysical groundings, cultures, civilizations, Islam, etc. In other words, it requires a reflexivity to its own position as an academic discipline that produces knowledge under certain historical conditions and an understanding of its own political practice.

This chapter explores media ethics regarding the use of artificial intelligence in journalism. It first highlights how algorithms are redefining processes of news production and distribution, giving rise to what is commonly referred to as automated journalism. Key ethical concerns emerging from the increased use of machines in journalistic routines are then discussed, with an emphasis on algorithmic opacity, bias and discrimination, and accountability. The chapter also elaborates on how transparency has gained importance in journalism to become an ideal principle, it is argued, that can help address most of algorithm-related ethical concerns, in addition to restoring news media credibility. The limitations of transparency’s ability to build an understanding of algorithmic systems and to enable accountability are then examined. The chapter concludes by reaffirming the importance of transparency in media ethics and calls for more discussion about embedding ethical principles into algorithmic design as a complementary action to information transparency.

This chapter considers the concept of ‘urban journalism’ and how it might lead us to an understanding of a global media ethics. While urban journalism has been the focus of some study in the past 15–20 years, it has been inherently tied to international notions of urban sustainable development (USD) so that many of the practical expressions of urban journalism emanate from international bodies like the United Nations, and UNESCO. In earlier forms, urban journalism was closely tied to the gritty side of city life and later to the theorisations of urban social movements. It can be thought of as the journalism that was expected to emerge from an understanding and depiction of the city and city life. Drawing upon examples of urban journalism experiments from around the world—including The Guardian’s Guardian Cities section—and placing those examples within the context of urban geography, social movements, alternative and radical media and the imagery of the city as an ‘unruly’ place, the chapter enunciates what urban journalism currently is and intimates what it could be.

This chapter shows that the development of global media ethics follows the path of monism (biased towards the global and Western-centered), ethical relativism (biased to the local), and pluralism (between the global and the local). This chapter argues that the first two have been eliminated, and the solution of pluralism seems to be caught in the irreconcilable contradiction between the global and the local. Then, global media ethics loses its meaning and even falls into ethical nihilism. This chapter claims that interculturality, developed from intersubjectivity, provides a solution, that is, the construction of media ethics based on dynamic and global dialogue can lead to a global media ethics of interaction and integration.

This chapter is about the ethical issues that arise when journalism is practiced at book-length and written in a narrative style. The focus is not on ethical issues common to both news journalism and book-length journalism but on those that are unique or arise more acutely in book-length works. Building on the work of earlier scholars, the author develops a framework for articulating ethical issues arising at three distinct stages of producing book-length literary journalism – during research, in representation, and in reception by readers.

This chapter explores ethical issues intrinsic to the practice of visual journalism in the global sphere. As both a practical and theoretical exploration, the chapter focuses on visual ethics as a dynamic continuum of seeing as a way of knowing and making meaning. Through examples, the chapter demonstrates that visual journalism is an active process guided by conscious and nonconscious perceiving, interpreting, documenting, and distributing observed moments, people, and places. The chapter reviews visual codes of ethics, applicable media ethics theories, and visual ethics literature and summarizes core issues key to the ethical practice of visual journalism. Characteristics epitomizing ethical visual journalists are courage, clarity, and compassion. The chapter asserts that visual journalism is not only a matter of ethics with potential individual and global impact but also a matter of survival, in that visual journalism at its core is about helping humans understand themselves, other beings of the earth, and the world around them.

This chapter discusses the importance of justice in global media ethics. While Christians and Nordenstreng have given a blueprint in the form of protonorms for global media ethics with their emphasis on sacredness of life, human dignity, truth-telling, and nonviolence, implicit to all such discussions has been a call for justice. This chapter discusses how global media ethics should recognize justice as a fundamental principle to fully understand – and offer solutions to – practices for the global media. Using nyaya, a school of Hindu philosophy, this chapter proposes a normative application of justice. The chapter argues that nyaya can have a place in the way global media organizes ethically and can provide foundational principles to adhere by. The chapter also discusses the use of nyaya as an ethical principle by discussing the spread of WhatsApp as a micro-messaging app, disinformation, and lynchings in India.

This chapter defends the project of global media ethics against the skeptics. The overall question for this chapter can be stated as follows: Is the creation of global media ethics as a whole a realistic and desirable goal? The chapter proceeds by exploring, and responding to, the major criticisms of the project and its idea of moral globalism. It then presents a realistic conception of what can be achieved by global media ethics. The chapter concludes that it is both rational and practically worthwhile to support the project of global media ethics.

This chapter examines the shift from parochialism to globalism in ethics and its implications for the project of global media ethics. It discusses what form of globalism should explain and justify media ethics. The chapter argues that, today, we face a choice between globalism—to place global principles at the basis of ethics—and parochialism—to make parochial principles primary in ethical belief systems. The chapter examines cosmopolitanism as an historical, and still attractive, form of globalism. It sketches its origins, kinds, main beliefs, and issues. Then it considers what type of cosmopolitanism is best. The chapter concludes by proposing the ethic of global human flourishing, with its four levels of the human good and four corresponding kinds of dignity.

This chapter attempts to improve our conception of objectivity in general, especially in journalism and other media work. It defends the twin theses that: (1) Global news media needs a new conception of objectivity and the conception of pragmatic objectivity is a viable candidate, and (2) pragmatic objectivity is part of a radical rethinking of journalism and media ethics. It is an alternative to the professional objective model, a still-influential traditional idea of the objective journalist as a neutral stenographer of fact. Journalists need to disrupt this model of good journalism. The chapter reconstructs objectivity as a natural evaluative capacity of humans that is situated and holistic. Then, it uses this naturalistic perspective to articulate pragmatic objectivity and apply it to journalism.

The term communication media refers to the means or systems of receiving, storing, and transmitting information or data. Media is the plural of the Latin word medium (mediating tool) that designates an intermediate element.

This chapter argues that the local-global apparent tension is best examined and understood on ethical grounds. Two local experiences with universal appeal are presented: (a) an attempt to “theorize communication” outside prevalent classical theories of communication and ethics as exemplified by what is called Value Determinism Theory (VDT), a relatively recent academic tradition that reconceptualizes the concept of culture, examines the dynamic relation between the real and the imagined, and delineates the good and the evil in media vis-a-vis the value system in a given sociohistorical context; (b) a practical exercise to shift from parochial to universal higher education in the field of communication and ethics. With media ethics becoming a primordial criterion for the profession of journalism and communication in the face of the existing challenges to media’s truthfulness, the place of ethics in journalism education is being seriously reviewed and re-examined. This chapter maintains that the more inclusive the global communication and ethical discourse become, the more the impact of forces of power and domination is critically examined and deconstructed.

Media ethics refers to the role media play in society and to the procedural standards they follow. Since it is a branch of applied ethics it reflects the citizen’s perspective—not just that of the professional (as is the case with professional ethics). It is the general public (i.e., those potentially affected by media) who express what they expect from the media and what moral values and principles should be followed as borne out by public opinion deciding which if any restrictions should be applied to the dissemination of pornographic material or of violent scenes.

News stylebooks are the “bibles” of media usage and writing style. This chapter examines how stylebooks have evolved in their guidance to journalists regarding terms and representations for LGBTQ populations and how LGBTQ communities have advocated for, and influenced, these changes. Changes include an evolving use of terms such as homosexual, gay, queer, transgender, non-binary, and queer in mainstream media representation. To explore these changes, we examine a sampling of stylebook references from the Associated Press and The Canadian Press news services. We contextualize these changes through interviews with both stylebook editors and LGBTQ organizations. Together the interviews help paint a picture of the considerations at play for media organizations in their guidance to journalists and the public, and of how organizations that represent LGBTQ communities have worked to bring about more equitable and accurate representations.

This chapter seeks inspiration for media ethics in the philosophy of Emmanuel Levinas. Levinas’s ethical message concerns the import of the relation with the Other, a relation that interrupts any attempt at its thematization, including Levinas’s own philosophy. Levinas’s writing serves as an exemplary medium for this ethical message in conveying the teaching of ethics along with the interruption it advocates. This chapter extends the logic of the ethical message beyond the two key media in Levinas’s work—speech and writing—to speculate on whether interruption can be carried over to audiovisual media. Running throughout the chapter is the question of mediation, which takes the discussion outside the context of the face-to face, where Levinas’s thought is typically situated, to the context of thirdness and justice.