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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]

This self-study describes my year-long investigation to create caring community in my fourth-grade classroom. An introspective and dialogic pedagogy of intention-setting revealed students' experiences of taken-for-granted uncaring. This window into students' experiences afforded me opportunities to model care. Intentionality, dialogue, and collective commitment helped students learn to conceive of their own justifications and methods for caring across differences of ability, culture, and race. The sensitivity of self-study to my students' learning gave me patience and courage in the unchartered and uncertain process of pedagogical innovation. The students' inclinations to care imply possibilities for a care (versus duty) based morality. [ABSTRACT FROM AUTHOR]

Feminist scholars have highlighted the potential of care ethics to challenge the neoliberal social paradigm by underscoring the power of emotion and affect in shaping intersubjectivity. In a similar vein, Hardt and Negri (2001, 2005) stressed the power of affect to challenge capitalism. Other scholars, however, have challenged these positive aspects of emotion in care practices, citing the potential harm caused when affective ties to care recipients or the obligation to provide emotional care exploits workers. This article discusses the paradox of care that simultaneously enables and hurts, nurtures and harms. Based on ethnographic field work in five Chinese state-owned social welfare institutions (SWIs) caring for orphans, this article argues that the emotional labor in SWIs on the one hand produces intersubjectivity among caregivers and children in their care, and on the other hand it harms caregivers emotionally, leading them to use strategies such as drawing emotional boundaries with the orphans to protect themselves from the pain of losing "their" children when they are adopted. This article contributes to the geography of care literature by challenging the fantasy and romanticization of affect in care settings and stressing the paradox of care and affect. [ABSTRACT FROM AUTHOR]

Discussions about renegotiating the museum space have tended – thus far – to come from the Global North. By applying a feminist framework to examine the exhibits of three different Indian museums, I extend the purview of such discussions to the Global South. Until recently, women and their stories – along with those of other marginalized groups – have largely remained underrepresented in the Indian museum space. In the latter part of the twentieth century, however, Indian curatorial activism helped to subvert hegemonic museological narratives – embodied in a non-personalized curatorial approach. An underlying characteristic that connects the contemporary museums, on the other hand, is a sustained curatorial focus on "silenced" stories, articulated via narratives or materialized through object displays. By evoking the feminist framework, I emphasize curatorial care – whether for past stories, people, sociopolitical issues, the future, or museological displays - as the overarching feature of a remedied Indian museum space. [ABSTRACT FROM AUTHOR]

Copyright of Frontiers: The Interdisciplinary Journal of Study Abroad is the property of Frontiers Journal, Inc 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 lack of affordable housing in Canada affects a growing number of female heads of single-parent families, and the current political economy presents significant obstacles to develop more social housing in response. This paper seeks to understand the extent to which new housing programmes led by community providers comply with or resist neoliberalisation. We draw on feminist ethics of care to explore and deepen the ideas, interests, institutions, and networks involved in creating social housing for female heads of single-parent families in Montreal, Toronto, and Vancouver, Canada. The cases reveal that neoliberalisation is not eliminating care in the social housing sector. On the one hand, communities that embrace and engage with the principles of care comply with state rollback by stepping up to meet pressing needs despite the inadequacies or unavailability of public programmes. On the other hand, care ethics lead them to design programmes and spaces centred on family needs, which resist the climate that hampers social housing development and orients it toward market-driven solutions and neoliberal expectations. We conclude with a critical reflection on the inequalities in communities' capacity to create housing with care to meet the identified needs and thereby resist the neoliberalisation of social housing. [ABSTRACT FROM AUTHOR]

Through the regulation of both femininity and fatness, dominant norms in queer communities construct fatness and femininity as excessive, desexualised/hypersexualised, and undeserving of sexual desire, pleasure, and care. Care, as a feminine ethical stance emphasising relationality and interdependency, is not typically associated with fucking, yet is critical in sex therapeutic work and interventions. In this article, we contend that fat scholarship, femme theory, and care ethics offer productive intersections in terms of crafting an ethic of care in sex therapy practice and activism for fat bodies of all genders. Using the example of the Fat Fuckers workshop developed in Ontario, Canada, offered internationally and online, this article describes how sex therapeutic work that combines fat activism, care, community building and relationality works at the intersections of femme theory, fat studies, and care ethics. This article combines theory with praxis by describing the Fat Fuckers workshop as a form of fat activism that simultaneously promotes fat identification and care for fat bodies in sex therapy while illustrating a nuanced form of feminine relationality for fat subjects and sexualities. Through this, practical tips are described for practitioners (e.g. sex therapists, activists and sex workers) with theoretical implications for sexuality scholars. [ABSTRACT FROM AUTHOR]

The discourse on the future of work should learn from a turn in philosophy that occurred in the 1980s, one that recognizes the good life towards which ethics strives can only be reached on a foundation of caring relationships (Gillian, 1982; Noddings, 1984). Care ethics recognizes that human well-being is a group project, one that involves strong relationships, and concern for bodies and emotions. Too often, these features are left out of research exploring robotics in the workplace. This paper outlines the main tenets of care ethics, then applies the moral framework to the context of industrial and retail settings using robots. This approach sees these contexts through a relational lens, helping to identify, evaluate, and improve relationships critical to ensuring workers’ well-being. Second, care ethics considers taking care of people’s bodies beyond mere safety, examining how working with robots can exacerbate societal or economic pressures. Lastly, care ethics takes emotions as an important source of knowledge in building and supporting care. Additionally, this paper contributes to the care ethics literature by applying the framework to the context of robotized industrial workplaces, which has yet to be done. [ABSTRACT FROM AUTHOR]

A core aspect of midwifery philosophy is the optimisation of normal physiology; however, this has been challenged as a radical idea in the medicalisation of birth. Research has demonstrated the benefits of midwifery in improving outcomes for both mothers and babies. The understanding of midwifery benefits fails to reach wider sociocultural contexts as births becomes more medicalised. Midwifery research requires an action arm, to help translate theory to practice and mobilise midwives in solidarity with women towards action and change. The aim of this article is to describe a Feminist Participatory Action Research (FPAR) by establishing the philosophical underpinnings, theory and methodology with an exemplar. FPAR has two distinct yet intertwined parts, a research arm and an action arm. The study was conducted using FPAR, and collaboration with nine women, who led transformative action within their community. The exemplar details the use of the FPAR framework. A FPAR framework was developed through this research to guide researchers aiming to use the FPAR design. The framework details four steps: 1. Create, 2. Collaborate, 3. Consider, and 4. Change. The iterative FPAR cycles were shown in this study to centre women in the research and guide the community research group towards transformative action. FPAR is shown in this project to assist midwifery researchers to realise solidarity and provides support for other midwifery researchers in applying feminist theory and participatory methodologies to bring about transformation within their research. [ABSTRACT FROM AUTHOR]

Caregiving happens in time and place, but geographers’ methodologies to explore where care happens receive scant attention in the literature on caregiving. In this article, we explain our development of a methodological approach to recording and analyzing the dynamics of everyday family caregiving by children and adolescents and how caregiving produces places and spaces that are invested with experiences and emotions. The methodology, which we call Versatile Everyday Emotion Mapping (VEEMethod), draws on the philosophy of care ethics, theoretical frameworks from critical youth and feminist geography and feminist GIS, and participatory practices tailored to working with youth. Referring to data produced by young participants in a multiyear, single-sited study of the everyday experiences of caregiving youth in the United States, we review how VEEMethod offers a robust geographic method and critically consider the challenges of comparing and analyzing incongruous mapping outputs. [ABSTRACT FROM AUTHOR]

Existing predominant approaches within virtue ethics (VE) assume humans as the typical agent and virtues as dispositions that pertain primarily to human–human interpersonal relationships. Similarly, the main accounts in the more specific area of environmental virtue ethics (EVE) tend to support weak anthropocentric positions, in which virtues are understood as excellent dispositions of human agents. In addition, however, several EVE authors have also considered virtues that benefit non-human beings and entities (e.g., environmental or ecological virtues). The latter correspond to excellent character dispositions that would extend moral consideration and care for the benefit of non-human beings, entities, or entire ecosystems. In this direction, a few authors have argued that EVE could be considered non-anthropocentric insofar as it could: (a) promote non-human ends, well-being, and the flourishing of non-human beings and entities; (b) involve significant relations to non-humans. Drawing from different traditions, including ecofeminism and care ethics, we argue for a broader notion of self and a decentered notion of virtues. The broader notion of selfhood corresponds to the “ecological self”, one that can be enacted by both human and non-human beings, is embedded in a network of relations, and recognizes the more-than-human world as fundamental and yet indispensable otherness. We suggest that this broader notion of agency allows for an expansive understanding of virtues that includes a-moral functional ecological virtues, which can be exercised not only by humans but also by certain non-human beings. This alternative understanding of selfhood and ecological virtues within EVE could have several theoretical and practical implications, some of which may enable different types of agencies and transform collective action.

Abstract Purpose This scoping review explores how virtue and care ethics are incorporated into health professions education and how these factors may relate to the development of humanistic patient care. Method Our team identified citations in the literature emphasizing virtue ethics and care ethics (in PubMed, NLM Catalog, WorldCat, EthicsShare, EthxWeb, Globethics.net , Philosopher’s Index, and ProQuest Central) lending themselves to constructs of humanism curricula. Our exclusion criteria consisted of non-English articles, those not addressing virtue and care ethics and humanism in medical pedagogy, and those not addressing aspects of character in health ethics. We examined in a stepwise fashion whether citations: 1) Contained definitions of virtue and care ethics; 2) Implemented virtue and care ethics in health care curricula; and 3) Evidenced patient-directed caregiver humanism. Results Eight hundred eleven citations were identified, 88 intensively reviewed, and the final 25 analyzed in-depth. We identified multiple key themes with relevant metaphors associated with virtue/care ethics, curricula, and humanism education. Conclusions This research sought to better understand how virtue and care ethics can potentially promote humanism and identified themes that facilitate and impede this mission.

Women are among the many vulnerable groups that are severely affected by the pandemic: All over the world, women have been hit harder by the pandemic, leading some to call the global recession a "shecession". "Shecession" refers to "the disproportionate impact of a pandemic recession on working women", which leads to greater gender inequality. Working women have been gravely affected by the pandemic, but their situation is often justified as "necessary" in helping businesses survive. We argue for a caring justice framework, using Fratelli Tutti and care ethics in navigating the tensions between the individual and the community, analysing and transforming the way in which work is structured in the Philippines at present. [ABSTRACT FROM AUTHOR]

Background and Aim: Ethics is the core of care activities. In recent years, virtue ethics has been one of captivating approaches in the nursing profession .This article aims to explain the concept of virtue in the nursing profession and the role of ethical virtues in various nursing domains. Methods: This research is a review study. The keywords care ethics, ethical theories and nursing and virtue ethics were searched without time limit in reliable Farsi and English databases including SID, Iran Medex, Google books, PubMed, Google Scholar and ProQuest. The relevant articles were selected, reviewed and analyzed based on the objectives of the study. Ethical Considerations: In all the stages of the present study, ethical considerations including trustworthiness in citing documents and non-bias have been observed. Results: The results were categorized under a general image of virtue, virtue ethics, virtue and care, transferring virtue from ethics to practice, the role of ethical virtues in the nursing profession, the strategies of virtue ethics theory in education, the role of virtue in nursing theories and the challenges of virtue theory. Virtue is a prerequisite for ethical care. In the clinical sense, care ethics is enriched by a theoretical model of virtue. The virtue-oriented ethical approach in nursing education is learner-oriented and is considered as an essential part of nursing ethics education programs. Incorporating a discourse on virtues into the nursing theory may focus on ethical competence while meeting discipline-specific knowledge and technical skills. To solve the challenges of the virtue-based approach, ethical theories such as the consequentialism can be used besides this theory. Conclusion: Ethical virtues are considered as an acceptable operations guide for clinical care practice in nursing. The virtue theory is widely used owing to the closer communication between nurses and patients and the nursing profession can make the most of this theory. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Social Intervention: Theory & Practice is the property of Universiteit Utrecht 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 article, I undertake three main tasks. First, I argue that, contrary to the standard view, moral injury is not a species of PTSD (post-traumatic stress disorder) but rather, on the most coherent conception of moral injury, PTSD is (in effect) a species of moral injury. In doing so, I make use of the notion of caring deeply about something or someone worthy of being cared deeply about. Second, I consider so-called "dirty hands" actions in police work and in war, and distinguish these from the morally legitimate, but harmful, actions of police officers and of war fighters, such as the morally legitimate use of coercive force and lethal force (respectively). While the morally legitimate use of harmful methods is constitutive of these occupational roles, "dirty hands" methods are not. Roughly speaking, a "dirty hands" action is one that is morally wrong and (typically) unlawful but done for the sake of a good outcome. Both categories of action are conducive to moral injury, but "dirty hands" actions much more so, especially given the slippery moral slope from "dirty hands" actions to egregious moral wrongdoing. Third, I offer some recommendations for reducing moral injury among police officers and war fighters. [ABSTRACT FROM AUTHOR]

How can we build a path from the binary of gender to the unity of common humanity? What kind of difference can the "different voice" of feminism make as a human voice? In this article, Naoko Saito argues that the way we talk about the difference of a "different voice" needs to be radically transformed. To envision a route to such a transformation, she explores an alternative possibility of feminism in the American transcendentalism of Margaret Fuller and Ralph Waldo Emerson. First, Saito critically examines the politics of recognition and suggests a susceptibility to binary thinking in its approach. Second, as a way of transcending the binary mode of thinking, Saito introduces the humanist feminism of the nineteenth‐century American transcendentalist Margaret Fuller. Third, as a way of elucidating the radicality of Fuller's transcendentalist feminism, Saito introduces the feminine voice of two male philosophers — Ralph Waldo Emerson and Stanley Cavell — as her conversational partners. By radically converting the way we talk about difference of voice, the transcendentalist feminism of Fuller, Emerson, and Cavell provides a third way that lies beyond the politics of recognition and care ethics. In conclusion, Saito proposes that the cultivation of the feminine subject requires an alternative political education that resists assimilation into political realism. This would realize our common humanity and, in its crossing of divides between men and women, would create democracy from within. [ABSTRACT FROM AUTHOR]

Although Jane Addams has long been recognized as a pioneer in North American pragmatism, efforts to develop her thought into a distinct research program have been limited. This article develops Addams's work as a method of sociological inquiry by focusing on her notions of "perplexity," "moral adjustment," and "sympathetic understanding." Emphasizing the essential role of language in moral conflicts and reconstruction, the article incorporates Charles Wright Mills's concept of "vocabularies of motives." Together, these notions offer a framework for exploring the moral dilemmas that care workers experience when responding to the imposition of standardization of their working practices. A case study demonstrates how care workers, while coping creatively with the effects of a service reform, develop motive vocabularies in defense of their professional ethics. Such situated creativity on "the shop floor" of social services remains relatively under-explored and under-theorized. [ABSTRACT FROM AUTHOR]

In many industrialized countries, there is a strong presence of women farmers in alternative food networks, including within short food supply chains. Studies attribute this phenomenon to the values of care underpinning such initiatives, the possibility for participating women farmers to pursue their own projects (empowerment), and the development of a feminist vision of agriculture. Based on a survey administered to 613 direct-market farmers across Canada (302 women and 311 men), we examine whether women farmers in short food chains have different motivations, beliefs, and occupational experiences than their male colleagues and the extent to which caring values, empowerment, and feminist perspectives explain these differences. Our results show that, in many respects, women farmers have a unique experience and understanding of short food chains, grounded in a desire for caring relations and a belief in the empowering benefits of such marketing arrangements. However, while surveyed women farmers strongly adhered to social and ecological values, these beliefs coexisted alongside economic views more synonymous with conventional farming. Short food chains, despite their potential for empowerment, also continue to present multiple barriers for women, as highlighted by a growing body of feminist scholarship. These barriers include stereotyped perceptions of the role of women in agriculture and struggles balancing work and family life. • Men and women farmers in short food chains experience different levels of occupational satisfaction. • Women farmers associate short food chains with enhanced autonomy and opportunities for skill development. • Female producers in such channels show greater concern for values of care and ecology. • Some women farmers in short food chains are embracing new identities that challenge gender norms. [ABSTRACT FROM AUTHOR]

Copyright of Tijdschrift voor Genderstudies is the property of Amsterdam University Press 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.)

Discussions of probation's values can be enriched by an appreciation of care ethics. This approach is explained with attention to its emphasis on relationships and individualisation. The implications for probation's work are explored, including its significance for the supervisory relationship, its challenges for the management of the organisation and the value of individualised approaches. Care ethics argues for practice shaped not by rules and processes, but by people and their circumstances in all their diversity. Care ethics offers a principled and effective approach to probation's work. [ABSTRACT FROM AUTHOR]

Learning to work as a relational caring professional in healthcare and social welfare, is foremost a process of transformative learning, of Building, of professional subjectification. In this article we contribute to the design of such a process of formation by presenting a structured map of five domains of formational goals. It is mainly informed by many years of care-ethical research and training of professionals in healthcare and social work. The five formational domains are: Relational Caring Approach, Perception, Knowledge, Interpretation, and Practical Wisdom. The formation process, described as the recurring detour of a continuing practice, requires 'exposure', in-depth learning and learning communities. Relational caring—care consequently resulting from and structured by relational thinking, exploring, and steering—requires 'inquiry' as a continuous learning process in practice. The process is ultimately aimed at fostering mature, competent, and practically wise professional caregivers who are able to relationally connect with and attune to care receivers, and adequately navigate existential, moral, and political-institutional tensions in relational caring in complex organizations in Late-Modern society. [ABSTRACT FROM AUTHOR]

The title of this editorial speaks to the aspirational goal of inclusion for proponents and practitioners of community music. Inspired by feminist care ethics, Janelize Morelli's article connects care with love, compassion and Lee Higgins's oft-cited concept of hospitality. Seán Doherty's article provides a personalized insight into a composer's struggles to reconcile conservatory-trained musical thinking with the participatory goal of promoting social inclusion for asylum seekers in Ireland. Lotte Latukefu and Irina Verenikina's article extends the dialogue on street music by describing the informal learning efforts by the Australian organizers of HONK! Oz. The articles 'The CI Music Hour' and 'Exploring approaches to community music delivery by practitioners with and without additional support needs' address inclusion more directly – the former through a study of the experiences of those with cochlear implants, the latter by interrogating the possibilities of including those with additional support needs as leaders, not just as followers. Finally, Karl Gunther's article considers the historical practice of auditions for community choirs. [ABSTRACT FROM AUTHOR]

Dealing with soldier enhancement can be challenging for military physicians. As research on the ethics of soldier enhancement is mostly theoretical, this study aims to gain insights into the actual moral issues military physicians encounter, or expect to encounter. To that end, we carried out a qualitative study involving six focus groups of Dutch military physicians (n = 28) in operational roles. The participants voiced their concerns about moral issues concerning soldier enhancement. Based on the group discussions, and using inductive thematic analysis, we ascertained three major themes: (1) Doing no harm in soldier enhancement: uncertainty and high stakes; (2) Dependency relationships and conflicting moral responsibilities; and (3) The risk of ethical slippery slopes. Our findings illustrate that dealing with these moral responsibilities requires considerable skill and acuity to weigh up for all the situated complexities and dependency relationships that go beyond abstract rules or moral principles. A care-ethical approach that acknowledges the contextual and relational aspects of moral complexities along with peer consultation and joint reflective dialogue on moral issues can help military physicians deal with soldier enhancement responsibly. [ABSTRACT FROM AUTHOR]

Deception is common in dementia care, although its moral legitimacy is questionable. This paper conceptually clarifies when does dementia care involve deception and argues that care ethics is an appropriate ethical framework to guide dementia care compared with the mainstream ethical theories that emphasize abilities. From a perspective of care ethics, this paper claims that morally defensible deception is context-specific, embodied as a caring process that needs to be identified through instant, creative and interactive care procedures. According to this argument, it further analyses and concludes the moral rationality of deception in five common cases. While deception is morally justified in many situations, another concern is that it is usually not the last resort but a means of convenience. As the ability to interact, autonomy and dignity of persons with dementia (PWDs) are generally ignored; nurses need more training and education to master the essential procedures to ensure that the value of authenticity and autonomy is maintained and considered throughout dementia care. [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]

The management of chronic diseases has been revolutionized by the advent of wearable health technology. These devices provide personalized and real-time health data to patients. The problem that this technology is most frequently used to address is obesity and its consequences, heart disease, and certain cancers. Numerous studies have shown a correlation between being at a healthy weight and having a lower risk of developing these conditions. Yet, many smart health devices in the wearable technology sector are only, and most of the time, within the context of weight management or obesity. The major research question directing this exploration is as follows: How can the use of wearable technologies be effective in improving the management and quality of life of people with chronic health problems? The question carries with it another that is almost as important: Does the use of these devices move us toward a more moral and just healthcare system, or does it unfairly advantage some groups of patients over others? This research will focus on three specific types of wearable devices, chosen as representative case studies. They are (1) the smartwatch, a more recent advancement in wearable technology that monitors the user's heart rate and physical activity; (2) the continuous glucose monitor (CGM), which presents real-time glucose levels for the user; and (3) the continuous positive airway pressure (CPAP) device, also called a respirator, worn during sleep by individuals diagnosed with sleep apnea. Each of these devices has the potential to not only revolutionize the management of chronic health conditions but also raise some important questions about the ethics of doing so., Competing Interests: Conflicts of interest: In compliance with the ICMJE uniform disclosure form, all authors declare the following: Payment/services info: All authors have declared that no financial support was received from any organization for the submitted work. Financial relationships: All authors have declared that they have no financial relationships at present or within the previous three years with any organizations that might have an interest in the submitted work. Other relationships: All authors have declared that there are no other relationships or activities that could appear to have influenced the submitted work., (Copyright © 2024, Lewczak et al.)

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.

Mister Rogers’ Neighborhood was a show that focused on teaching children an ethics of caring for oneself and care for others. This article examines those ethics through the songs “I Like You As You Are” and “Won’t You Be My Neighbor.” It contends that these songs focus on a celebration of the self and others, welcoming individuals as they are into the community, and embracing authenticity. This article looks to understand these ethics in a contemporary setting and argues that Mister Rogers and the communal ethics of care that he taught are needed.

Since the second half of the 20th century, Maximum Sustainable Yield (MSY) has been the guiding principle of fisheries management, focused on reaching sustainability through bioeconomic modelling and harvest regulations. MSY has allowed managers to set Total Allowable Catch levels for target species with further implications for various forms of catch share programs. In this article, we employ a feminist ethic of care approach and literature on local environmental stewardship to analyze the case of a Danish environmental organization trying to introduce another dimension to fisheries management grounded on the concept of care and collective responsibility. The case includes two related attempts of establishing ecolabelling schemes for small-scale fisheries focused on a concept of careful/gentle fishing. Through the case study, we trace how a management focus on yield hinders the care perspective but also engenders forms of local and national resistance. [ABSTRACT FROM AUTHOR]

This paper follows a trend in engineering ethics away from universal moral theories towards more contingent/contextual approaches such as pragmatist and care ethics. These methodological considerations are treated in the context of the Volkswagen Diesel Emissions scandal as a case study in the “paradox of loyalty,” (i.e. that company loyalty can be both virtuous and vicious). Building upon a combined pragmatist-care ethics approach, the article outlines an “ethics of commitment,” inspired by the moral philosophy of Josiah Royce. The ethics of commitment locates the site of moral value in an individual’s “commitment to a cause,” where a “cause” refers to a purposive community of persons oriented by a shared end or ideal. The ethics of commitment improves upon a pragmatist-care ethics in two notable ways: first, addressing the problem of determining wrongdoing via pragmatist ethics, and second, by emphasizing the costly nature of moral action as a critical part of ethical deliberation, rather than appealing to empathy or moral sentiment. This process—described metaphorically as “centrifugal commitment”—remains contingent and fallible, but in a way that does justice to the broad scope of moral responsibility incumbent upon engineers. [ABSTRACT FROM AUTHOR]

Identity fusion is a visceral feeling of oneness that predicts extreme behaviour on behalf of the target of fusion. We propose that strongly fused individuals are characterized by feelings of visceral responsibility towards such target – unconditional, instinctive, and impulsive drive to care, protect and promote its well‐being and interests – that motivates them to self‐sacrifice. Two studies offered initial support when the target of fusion is an individual or a group (Studies 1a‐1b). A final study added causal evidence that strongly fused learning that most ingroup members did not feel visceral responsibility towards the group expressed less willingness to self‐sacrifice than those learning that ingroup members display high levels of visceral responsibility (Study 2). These findings offer novel evidence for the mechanisms underlying the effects of fusion on extreme behaviour on behalf of the target of fusion and the attenuation of its consequences. [ABSTRACT FROM AUTHOR]

Our 2021 article in Ethical Theory and Moral Practice argued that mutuality, defined as 'loving attention' towards a sexual partner, should be a moral standard for ethical sex. We specified that this loving attention should occur in the form of attempting to know what could be knowable about the other person and taking a 'thick' view of the other in their particular social and psychological contexts. We contrasted this orientation with the comparatively 'thin' view of people from a rights‐based ethical perspective that claimed that individuals would have fulfilled their moral duty by acquiring free and informed consent from a partner. Michael Hand and Michael Reiss have responded to the article, and here we respond to their critiques. [ABSTRACT FROM AUTHOR]

The encyclical Fratelli Tutti in Catholic social thought invites its readers to a culture of care in the contemporary context. This paper elaborates on three important considerations in putting this culture of care into practice in business, specifically for social entrepreneurs. First, the new encyclical challenges social entrepreneurs to creatively address ethical issues in a transnational world. Second, the document further emphasizes the focus on businesses as embedded within an integrated community, balancing the challenges between the local and global community. Third, this challenge includes going beyond the same metrics, assumptions, and strategies inscribed in traditional business and economics that often prioritize profit over all else. The paper uses Habi, a social enterprise, as an example of how these three considerations are operationalized. [ABSTRACT FROM AUTHOR]

This author's reply addresses critiques by Daniel Engster, Kelly Gawel, and Andrea Westlund about my 2020 book, Freedom to Care: Liberalism, Dependency Care, and Culture. I begin with a statement of my commitment to liberalism. In section two, I defend the value of a distinction between conceptions of persons in the real world and in contract theory to track inequalities in care when indexed to legitimate needs. I argue, as well, that my variety of contract theory supplies the normative content needed to reject the subordination of women of color. Acknowledging the enduring danger of expressive subordination, I emphasize my theory's compatibility with the full social inclusion of people with disabilities. Section three then defends liberal dependency care's compatibility with radical critique and transformative change by emphasizing the abstract nature of its core theoretical module. Finally, in section four, I reaffirm conceptual distinctions between autonomy skills, care skills, and a sense of justice by explicating their theoretical roles. In that section, I also embrace Westlund's insight that theorists of justice need to have skills enabling responsiveness to other perspectives. To this new requirement for actual theorists of justice, I further add that we must attain capacities to engage critically with our society's norms. Thus, the final section of this article supplements the justificatory module of liberal dependency care, building from the necessary conditions specified as two-level contract theory toward an account of necessary and sufficient conditions for this liberalism's justificatory module. [ABSTRACT FROM AUTHOR]

This article claims that Asha Bhandary's theory of justice in Freedom to Care: Liberalism, Dependency Care, and Culture is right to stress the interdependency of justice and care in addressing structural oppressions, but wrong in upholding liberalism's capacity for doing so. Against her procedural mechanism of education for caregiving skills in particular, I point to the critical and generative methods of social reproduction feminism and Transformative Justice as models of radical praxis in the collective work of politically centering and radically transforming cultures of care. [ABSTRACT FROM AUTHOR]

Asha Bhandary's Freedom to Care represents an important challenge to the idea that care ethics and liberalism necessarily stand in tension, arguing instead that most of the commitments of care ethics can be integrated within a recognizably mainstream liberal contract theory. Although I am sympathetic to Bhandary's project, I identify three ways in which it falls short: Bhandary's thin moral premises fail to support decent care for all; her survival baseline principle of care does not support some important forms of care; and her proceduralist approach offers little alternative other than coercion for assuring sufficient care for all. I argue a thicker set of moral assumptions based on the importance of decent care for all are necessary for reconciling liberalism and care ethics on more equal terms. [ABSTRACT FROM AUTHOR]

Housekeeping and sanitary workers are crucial for the functional efficiency and hygiene of healthcare facilities. In India, women from oppressed castes and backward classes are predominantly recruited in these occupations. The work, regarded as "polluting," is stigmatized, devalued, and lies at the historical and sociocultural intersections of caste, class, and gender. In the context of the COVID‐19 pandemic, this paper utilizes the concepts of "feminization of labor" and "care ethics" to read caste into an intersectional theoretical analysis of the organization of marginalized women's labor in such essential, yet invisibilized healthcare work. An exploratory narrative review of literature focusing exclusively on marginalized healthcare housekeepers and sanitation workers in India is undertaken and supplemented with a critical analysis of labor laws and policies to trace the sustained reproduction of the caste‐based sexual division of labor in these occupations. I propose that their exploitative terms and conditions are sustained by what I refer to as the "feminine caste contract" – a complex sociopolitical and legal arrangement of precarious, casteist, and gendered work conditions. Recognizing the exploitation inherent in this contract, recommendations are made for social work education and practice to play a key role in restructuring marginalized women's labor in essential care work. [ABSTRACT FROM AUTHOR]

This paper reflects on the ethics of research and knowledge co-production aimed at addressing urban inequality. It draws on work within the Knowledge in Action for Urban Equality (KNOW) programme, which aimed to co-produce knowledge to activate transformation. We employ a lens of feminist care ethics to examine ethical challenges in research partnerships, which derive from interrelated layers of power asymmetry and inequality. We focus on ethical dilemmas that emerged during the planning stage of research work led by the NGO Centre for Community Initiatives (CCI), Tanzania, in collaboration with University College London's Institute of Global Prosperity (IGP). We argue that contextualizing the value of knowledge co-production in generating transformation in the long term reveals a necessity for simultaneously addressing the immediate needs of intersectionally marginalized research participants. We suggest that ethical awareness of both long- and short-term modes of "caring for" could better support initiatives for addressing urban inequalities in context. [ABSTRACT FROM AUTHOR]

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]

I offer an intersectional and Islamic ethic of reproductive care that makes visible the unmet care needs of and attends to the epistemic, moral and ontological injuries experienced by Muslim pregnant, birthing and postpartum people in a global pandemic. My feminist-theorizing is enveloped within Islamic stories of maternity. I offer a moral vocabulary of care which advocates for the Islamic right of Muslims to supported caregiving and labours against the violence of maternal separation. A central theme is kin-making, a type of caring labour, by which we house one another in our relations and accept responsibility for one another's care and access needs. In an Islamic sense, kin-making is a kind of access-work, of sensing how our bodies fit and move together in the spaces we hold together. It is a way of making space in our gatherings, of homing, of housing within our relations those who have been dislocated by settler-colonial, heteropatriarchal and ableist violence. I argue that what paves safe passage for Muslims birthing in a pandemic are constellations of care that go beyond the scope of health-care settings and medicalized care. Such webs of care include Allah as doula, radical birthworkers, (grand)mothers, lands and waters, aun-ties and friends and the ancestors that watch over us in Creator's name as we bear life. Such home-making is a way of mobilizing Islamic knowledge to protect the ontological security of Muslims and their right to possess their Muslimness, to think, critique and judge their experiences of reproductive care islamically. Je propose une éthique intersectionnelle et islamique des soins reproductifs, mettant en lumière les besoins non satisfaits en matière de soins, et illustrant les blessures épistémiques, morales et ontologiques subies par les musulmanes enceintes, ayant accouché ou étant en post-partum dans un contexte de pandémie mondiale. Ma théorisation féministe s'inscrit dans les récits islamiques de la maternité. Je propose un « vocabulaire moral » qui défend le droit islamique des musulmans à bénéficier d'un soutien en matière de soins, et qui s'efforce de lutter contre la violence de la séparation maternelle. L'un des thèmes centraux abordé est la création de liens de parenté, un certain type de soins, par lequel nous nous soutenons les uns les autres dans nos relations, et assumons la responsabilité de la prise de soins et de la satisfaction des besoins de chacun. Dans un sens islamique, la parenté est une sorte de travail, qui consiste à sentir comment nos corps s'adaptent et se déplacent ensemble dans les lieux que nous occupons ensemble. C'est une façon de créer de l'espace pour nos rassemblements, d'accueillir, de loger au sein de nos relations ceux qui ont été brisés par la violence coloniale, hétéro-patriarcale et discriminatoire à l'égard des personnes en situation de handicap. Je soutiens que les soins qui dépassent le cadre des établissements de santé et de la médicalisation offrent un cadre sûr pour les musulmanes accouchant dans le cadre d'une pandémie. Ces réseaux de soins incluent Allah en tant que doula, des accoucheuses radicales, les (grand-)mères, les territoires et les eaux, les tantes et les amis, ainsi que les ancêtres qui veillent sur nous au nom du Créateur lorsque nous portons la vie. Ce type de foyer est une manière de mobiliser le savoir islamique pour protéger la sécurité ontologique des musulmans et leur droit à posséder leur musulmanité, à penser, critiquer et juger leurs expériences de soins reproductifs de manière islamique. [ABSTRACT FROM AUTHOR]