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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 article is an examination of the doctor–woman patient encounter through a vulnerability lens. This relationship has been traditionally been critiqued as a paternalistic encounter in which the remedy was to recognize the patient's rights of autonomy. In this article, it is suggested that a more helpful approach is to recognize the vulnerability of both the patient and doctor. This encourages an interaction that involves seeking a mutual and collaborative response to the issues facing the patient. [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]

Inequalities in expectations to receive care permeate social structures, reinforcing racialized and gendered hierarchies. Harming the people who are overburdened and disadvantaged as caregivers, these inequalities also shape the subjectivities and corporeal habits of the class of people who expect to receive care from others. With three examples, I illustrate a series of justificatory asymmetries across gender and racial lines that illustrate (a) asymmetries in deference and attendance to the needs of others as well as (b) assertions of the rightful occupation of space. These justificatory asymmetries are cogent reasons to evaluate the justice of caregiving arrangements in a way that tracks data about who cares for whom, which can be understood by the concept of the arrow of care map. I suggest, therefore, that the arrow of care map is a necessary component of any critical care theory. In addition, employing a method called living counterfactually, I show that when women of color assert full claimant status, we are reversing arrows of care, which then elicits resistance and violence from varied actors in the real world. These considerations together contribute to further defense of the theory of liberal dependency care's constructivism, which combines hypothetical acceptability with autonomy skills in the real world. Each level, in turn, relies on the transparency of care practices in the real world as enabled by the arrow of care map. [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.

Past techno-feminist studies have shown that smart home technologies (SHTs) have inadvertently increased household demand for energy and reinforced gender disparities. This confirms the need to gauge any changes in smart home visions, given that the domestication of SHTs depends on accurate and reliable technology and messages to householders. To determine whether smart home visions are now supporting more gender-equitable household practices and energy efficiency, a content analysis of marketing materials ('n' = 36) is presented. In the context of domestication and the concept of agency scripts, the results show that smart home visions continue to disregard diverse household types and fail to address either energy efficiency or the housework burdens placed on women. This triggers an enquiry into the negative implications for both women’s wellbeing and energy-saving goals. Feminist care ethics indicate how smart home visions can be attuned to promote gender-equitable household practices and energy reduction. By accenting the mutual interdependence between humans and technologies and developing a household care practice approach, a realignment of smart home visons towards a care ethic is proposed. Strategies for repurposing SHTs as 'technologies of care' that care for householders and the environment are offered in conclusion. 'Practice relevance' This research reveals that current smart home principles continue to circumvent energy-efficiency goals and reinforce the gender disparities implicated in the household adoption, integration and management of SHTs. The smart home industry and government policy are advised to develop and implement ethical smart home principles designed to shape the technology in ways that foster gender-equitable household practices and energy reduction. A realignment of smart home visions is advocated towards principles of 'caregiving', tailored specifically to the objectives of serving the care needs of householders and the environment. A series of strategies is proposed for practitioners and policymakers to facilitate the repurposing of SHTs as 'care technologies'.

After COVID-19 was characterised as a pandemic in spring 2020, care and care work became very dominant topics in public discourse in Western Europe. Against this backdrop, the paper turns to the underlying social structures and conditions of caring relations and aims to go before and beyond the pandemic. The serious occasion of the COVID-19 pandemic and its unjust social effects will be taken as a starting point to engage with social theory to discuss pre-existing uneven ‘geographies of caring relations’ in capitalist societies, which pandemic-related measures are built on. For this, the paper draws on Joan Tronto’s extended thoughts on critical feminist care ethics, emphasising her notion of caring-with as the possibility to trust in caring relations based on interdependencies and solidarity, and argues for explicitly linking caring relations to questions of social justice. This framework stresses the foundations of social injustice and shifts the perspective from individual caring subjects and places (‘who and where’) to unjust social structures (‘how’). Moreover, it challenges dominant biopolitics and care economies by way of an insourcing of caring relationships. By conceiving care as part of social theory and not only social analyses, care ethics provide a normative framework for geography and beyond to imagine and practise social change. [ABSTRACT FROM AUTHOR]

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]

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Canada has recently enshrined the right to housing in legislation and included a funding target directed towards women-led households. Women's housing organisations are generally small and looking for ways to scale up while maintaining a care focus. This article describes potential impacts of these recent policy shifts, and how women's housing perspectives and practices might move from the periphery to the centre of policy-making. [ABSTRACT FROM AUTHOR]

According to Frantz Fanon, the psychological and social-political are deeply intertwined in the colonial context. Psychologically, the colonizers perceive the colonized as inferior and the colonized internalize this in an inferiority complex. This psychological reality is co-constitutive of and by material relations of power—the imaginary of inferiority both creates and is created by colonial relations of power. It is also in this context that violence takes on significant political import: violence deployed by the colonized to rebel against these colonial relations and enact a different world will also be violent in its fundamental disruption of this imaginary. The ethics of care, on the other hand, does not seem to sit well with violence, and thus Fanon's political theory more generally. Care ethics is concerned with everything we do to maintain and repair our worlds as well as reasonably possible. Violence, which ruptures our psycho-affective, material, and social-political realities, seems antithetical to this task. This article seeks to reconsider this apparent antinomy between violence and care via a dialogue between Fanon and the ethics of care. In so doing, this article mobilizes a relational conceptualization of violence that allows for the possibility that certain violences may, in fact, be justifiable from a care ethics perspective. At the same time, I contend that violence in any form will also eventually demand a caring response. Ultimately, this productive reading of Fanon's political theory and the ethics of care encourages both postcolonial philosophers and care ethicists alike to examine critically the relation between violence and care, and the ways in which we cannot a priori draw lines between the two. [ABSTRACT FROM AUTHOR]

This paper proposes a conversation between Jacques Rancière and feminist care ethicists. It argues that there are important resonances between these two bodies of scholarship, thanks to their similar indictments of Western hierarchies and binaries, their shared invitation to "blur boundaries" and embrace a politics of "impropriety", and their views on the significance of storytelling/narratives and of the ordinary. Drawing largely on Disagreement, Proletarian Nights, and The Ignorant Schoolmaster: Five Lessons in Intellectual Emancipation, I also indicate that Rancière's work offers crucial and timely insights for care ethicists on the importance of attending to desire and hope in research, the inevitability of conflict in social transformation, and the need to think together the transformation of care work/practices and of dominant social norms. [ABSTRACT FROM AUTHOR]

The personalist ethics of Edith Stein and her feminist thought are intrinsically interrelated. This unique connection constitutes perhaps the main novelty of Stein's ethical thought that makes her a forerunner of some recent developments in feminist ethics, particularly ethics of care. A few scholars have noticed the resemblance between Stein's feminist personalism and care ethics, yet none of them have properly explored it. This paper offers an in-depth discussion of the overlaps and differences between Stein's ethical insights and the core ideas of care ethics. It argues that both Stein and care ethicists relocate a certain set of practices, values and attitudes from the periphery to the center of ethical reflection. This includes relationality, emotionality and care. The paper finally argues that it is plausible and fruitful to read Stein's advocacy of 'woman's values and attitudes' in a critical feminist way, rather than as an instance of essentialist difference feminism. [ABSTRACT FROM AUTHOR]

This article presents conceptual bridges that exist between the philosophy of G.W.F Hegel and a feminist ethics of care. To do so, it engages with Slavoj Žižek's contemporary reading of Hegel in concert with existing feminist interpretations of Hegel's thought. The goal of doing so is to demonstrate how both Žižek and a selection of critical feminist thinkers interpret Hegel's perspective on the nature of subjectivity, intersubjective relations and the relationship between the subject and the world it inhabits, in a way that can further our thinking on the feminist ethics of care as a relational and contextualist ethics that foregrounds vulnerability as a condition of existence. These readings of Hegel highlight the radical contingency of human subjectivity, as well as the relationship between human subjectivity and the external world, in a way that is compatible with the feminist ethics of care's emphasis on the particularity, fluidity, and interdependency of human relationships. I argue that this confrontation between care ethics and mainstream philosophy is valuable because it offers mutual contributions to both care ethics as a moral and political theory and the philosophy of Hegel and Žižek. [ABSTRACT FROM AUTHOR]

Care theorists have yet to outline an account of how the concept of toleration should function in their normative framework. This lack of outline is a notable gap in the literature, particularly for demonstrating whether care ethics can appropriately address cases of moral disagreement within contemporary pluralistic societies; in other words, does care ethics have the conceptual resources to recognize the disapproval that is inherent in an act of toleration while simultaneously upholding the positive values of care without contradiction? By engaging care ethics with John Locke's (1632–1704) influential corpus on toleration, I answer the above question by building the bases for a novel theory of toleration as care. Specifically, I argue that care theorists can home in on an oft-overlooked aspect of Locke's later thought: that the possibility of a tolerant society is dependent on a societal ethos of trustworthiness and civility, to the point where Locke sets out positive ethical demands on both persons and the state to ensure this ethos can grow and be sustained. By leveraging and augmenting Locke's thought within the care ethical framework, I clarify how care ethics can provide meaningful solutions to moral disagreement within contemporary pluralistic societies in ways preferable to the capability of a liberal state. [ABSTRACT FROM AUTHOR]

Are there nonhuman animals who behave morally? In this paper I answer this question in the affirmative by applying the framework of care ethics to the animal morality debate. According to care ethics, empathic care is the wellspring of morality in humans. While there have been several suggestive analyses of nonhuman animals as empathic, much of the literature within the animal morality debate has marginalized analyses from the perspective of care ethics. In this paper I examine care ethics to extract its core commitments to what is required for moral care: emotional motivation that enables the intentional meeting of another’s needs, and forward-looking responsibility in particular relationships. What is not required, I argue, are metarepresentational capacities or the ability to scrutinize one’s reasons for action, and thus being retrospectively accountable. This minimal account of moral care is illustrated by moral practices of parental care seen in many nonhuman animal species. In response to the worry that parental care in nonhuman animals lacks all evaluation and is therefore nonmoral I point to cultural differences in human parenting and to normativity in nonhuman animals. [ABSTRACT FROM AUTHOR]

A growing body of research can be found in which roboticists are designing for reciprocity as a key construct for successful human–robot interaction (HRI). Given the centrality of reciprocity as a component for our moral lives (for moral development and maintaining the just society), this paper confronts the possibility of what things would look like if the benchmark to achieve perceived reciprocity were accomplished. Through an analysis of the value of reciprocity from the care ethics tradition the richness of reciprocity as an inherent value is revealed: on the micro-level, as mutual care for immediate care givers, and on the macro-level, as foundational for a just society. Taking this understanding of reciprocity into consideration, it becomes clear that HRI cannot achieve this bidirectional value of reciprocity; a robot must deceive users into believing it is capable of reciprocating to humans or is deserving of reciprocation from humans. Moreover, on the macro-level, designing social robots for reciprocity threatens the ability and willingness to reciprocate to human care workers across society. Because of these concerns, I suggest re-thinking the goals of reciprocity in social robotics. Designing for reciprocity in social robotics should be dedicated to the design of robots to enhance the ability to mutually care for those that provide us with care, as opposed to designing for reciprocity between human and robot. [ABSTRACT FROM AUTHOR]

Background: ICU patients' family members are in a new, uncertain, and vulnerable situation due to the patient's critical illness and complete dependence on the ICU nurses and physicians. Family members' feeling of being cared for is closely linked to clinicians' attitudes and behavior. Aim: To explore ICU nurses' and physicians' bedside interaction with critically ill ICU patients´ families and discuss this in light of the ethics of care. Research design: A qualitative study using participant observation, focus groups, and thematic narrative analysis. Participants and research context: Data were gathered from July 2017 to August 2019, in four ICUs in Norway through 270 h of fieldwork and seven focus groups with ICU nurses and physicians. Ethical considerations: The Regional Committee for Medical and Health Research Ethics and the Norwegian Centre for Research Data approved the study. Findings: Quality of ICU family care depends on nurses' and physicians' attitudes, behavior, and personality traits. Three main themes were identified: being attentive, an active approach, and degree of tolerance. Discussion: The findings are discussed in light of the ethics of care and empirical research from the intensive care environment. Conclusions: This study shows that attentive, active, and tolerant clinicians represent a culture of ethical care that gives families greater freedom of action and active participation in patient care. Clinicians must not bear sole responsibility for this culture; it must have a firm basis in the hospital and ICU and be established through training, interprofessional reflection, and support of clinicians. [ABSTRACT FROM AUTHOR]

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]

In the fiqh of Waqf, a relationship between man and society, man and money is manifested. A Waqf is the transfer of "money" from the property of a "human"; to "the rule of God's property" in the form of public benefit. This transfer is related to a set of operations: Indicating the credibility of the mother process: the Waqf in real life: effectiveness of people, and benefits for them. The Maqasid approach to the jurisprudence of the Waqf connects the endowment's goals in achieving private and public interests and its mechanisms, and consists of a system of milestones that start from the fields of interests, their priorities, their scopes, the scales of major and subtle interests and corruptions, their balances, the means and mechanisms of achieving them, and finally anticipating their consequences. The matter is also related to the world of values. The Waqf has its values and morals. It is filled with the values of righteousness, altruism, and the love of goodness for others, or what is called Otherness. Accordingly, this paper clarifies the link between Waqf ethics and their effectiveness in society, through a Maqasid-value approach, and attempts to answer the question of the "possibilities" of Waqf ethics in creating a qualitative "societal effectiveness". This is done through three main axes: (1) the concept of society effectiveness and its connection to the Waqf, (2) the ethics of the Waqf and its connection to its Maqasid (purposes), and (3) the renewal of society effectiveness with Waqf ethics. [ABSTRACT FROM AUTHOR]