Ethical

End-of-life (EOL) care presents many challenges both for clinicians, as well as for patients and
their families. Moreover, the care of the dying patient must be considered within the context
of the psychological, physical, and social experiences of a person’s life. Foremost among
those who require EOL care are cancer patients at the EOL. Unfortunately, clinicians who
are responsible for the treatment of patients at the EOL commonly lack adequate training to
help guide EOL decisions and to deliver bad news to patients and families. They must also
face their own discomfort with discussions about death and deal with poor compensation for
the time spent discussing EOL care with patients and families. Given the unique process of
each person’s death, strategies are often inadequate to guide patients, their families, and the
clinicians who care for them through this complex and emotionally challenging process. It
would stand the clinician in good stead to be aware of these challenges and have an approach
towards dealing with such problems. In addition, organizations have a responsibility to ensure
that systems are in place to minimize its occurrence and ensure that staff are supported through
the process of resolving issues and conflicts that may arise.

This paper focuses on one of the major criticisms made to Aristotle's virtue ethics, namely that it lacks explicit moral action guidance. The same criticism has been addressed to later developments of virtue ethics. There have been several attempts to overcome this objection and to demonstrate that modern theories of virtue ethics do provide principles of right action. In this paper, I discuss mainly two such major attempts: the exemplarist approach and the virtue rules approach. My aim is to examine whether, if applied to Aristotle’s virtue ethics, these two approaches can provide a convincing answer to the criticism that Aristotle’s ethics does not offer explicit moral action guidance .

Stressing that the pronoun "I" picks out one and only one person in the world (i.e., me), I argue against Hunt (and other like-minded Rand commentators) that the supposed "hard case" of destructive people who do not care for their own lives poses no special difficulty for rational egoism. I conclude that the proper response to a terse objection like "What about suicide bombers?" is the equally terse assertion "But I don't want to get blown up."

The purpose of the study was to study the ethical characteristics and necessary characteristic of mass communication students in the digital era. The qualitative research was conducted with in- depth structured interview from the 16 experts who were experienced in the field of mass media for more than 10 years including lecturers and mass communication officers. Data were analyzed by synthesized table and descriptions. The results showed that: The 20 ethical characteristic of mass communication students in the digital era are self- responsibility and social responsibility, good consciousness, public consciousness, role of self- awareness, sacrifices, do for the collective, social context understanding, receptive, respect and accept of others’ opinions, understanding conflict, respect each other, recognition of differences, good person (right or wrong), respect human rights, respect yourself, present truth, politeness and etiquette, propriety, ethics of information technology, and media literacy. Similarly, the 7 necessary characteristic of mass communication students in the digital era are seek knowledge, analytical and synthesis thinking, critical thinking, creative thinking, writing and communication skills, interdisciplinary, multitasking.

การวิจัยนี้มีวัตถุประสงค์เพื่อศึกษาคุณลักษณะทางจริยธรรมและคุณลักษณะที่จำเป็นของนักศึกษาสื่อสารมวลชนในยุคดิจิทัล เป็นการวิจัยเชิงคุณภาพ โดยใช้วิธีการสัมภาษณ์เชิงลึก แบบมีโครงสร้างจากผู้ทรงคุณวุฒิจำนวน 16 คน ที่เป็นอาจารย์และนักสื่อสารมวลชนที่มีประสบการณ์ทำงานด้านสื่อสารมวลชนมากกว่า 10 ปีและวิเคราะห์ข้อมูลด้วยตารางสังเคราะห์ข้อมูลประกอบคำอธิบายผลการศึกษาพบว่า 1) คุณลักษณะทางจริยธรรมของนักศึกษาสื่อสารมวลชนในยุคดิจิทัล ประกอบด้วย 20 คุณลักษณะ ได้แก่ มีความรับผิดชอบต่อตนเองและส่วนรวม มีจิตสำนึกที่ดี มีจิตสำนึกสาธารณะ ตระหนักในบทบาทหน้าที่ของตนเอง มีความเสียสละ รู้จักทำเพื่อคนอื่น ความเข้าใจบริบทสังคม เปิดกว้าง ยอมรับและเคารพความคิดเห็นของคนอื่น เข้าใจความขัดแย้ง เคารพซึ่งกันและกัน การยอมรับความแตกต่าง เป็นคนดี(รู้ถูก รู้ผิด) เคารพสิทธิมนุษยชน การนำเสนอข้อเท็จจริง มีความสุภาพและมีกิริยามารยาท รู้กาลเทศะ จริยธรรมเทคโนโลยีสารสนเทศ และรู้เท่าทันสื่อ และ 2) คุณลักษณะที่จำเป็นสำหรับนักศึกษาสื่อสารมวลชนในยุคดิจิทัล ประกอบด้วย 7 คุณลักษณะ ได้แก่ ใฝ่เรียนรู้ การคิดวิเคราะห์และสังเคราะห์ การคิดย่างมีวิจารณญาณ ความคิดสร้างสรรค์ ทักษะการเขียนและการสื่อสาร รู้กว้างและรู้หลายหลายสาขา และทำงานได้หลายอย่าง

undesirable issues related to the Shari'ah and ethics. Therefore, the purpose of this paper is to highlight the Shari'ah and ethical issues in the practice of modified Wakalah model in family Takaful. This paper focuses on the issues arisen from the concept of Tabaru', surplus distribution and agency problem. These issues might be the mismatch of the original concept of Islamic principles and the current needs of the contracts. This paper does not intent to provide the solution for the issues and hence, future research should focus on it.

Iris Murdoch’s The Philosopher’s Pupil is filled with a darkly comic narrative of imagination.
The plot and characterization of the novel is centered towards the theme of morality. Murdoch uses her
impressive ability to unveil the psyche of complex human beings and to analyze the complexities of human
relations and behaviors to determine the importance of morality for individual and for society. This paper
reveals Murdoch’s attempt to reveal the necessity of being morally good and to choose morality over
depravity so that one can face reality and accept the eternal truth of human life for the sake of humanity.

Prompted by the thesis that an organism’s umwelt possesses not just a descriptive dimension, but a normative one as well, some have sought to annex semiotics with ethics. Yet the pronouncements made in this vein have consisted mainly in rehearsing accepted moral intuitions, and have failed to concretely further our knowledge of why or how a creature comes to order objects in its environment in accordance with axiological charges of value or disvalue. For want of a more explicit account, theorists writing on the topic have relied almost exclusively on semiotic insights about perception originally designed as part of a sophisticated refutation of idealism. The end result, which has been a form of direct givenness, has thus been far from convincing. In an effort to bring substance to the right-headed suggestion that values are rooted in the biological and conform to species-specific requirements, we present a novel conception that strives to make explicit the elemental structure underlying umwelt normativity. Building and expanding on the seminal work of Ayn Rand in metaethics, we describe values as an intertwined lattice which takes a creature’s own embodied life as its ultimate standard; and endeavour to show how, from this, all subsequent valuations can in principle be determined.

Three concepts of alterity: an attitudinal reading ADRIÁN VÁZQUEZ FERNÁNDEZ * Desde la heterotes platónica hasta nuestra actualidad el concepto de alteridad se ha ido transformando y alcanzando diferentes ámbitos de impacto, al mismo tiempo que los contextos y sensibilidades configuraban distintos imaginarios socio-culturales hasta llegar al actual estado de revisión en el que podemos situar, no solo este concepto, sino la cultura global contemporánea. No obstante, no parece erróneo afirmar que una dicotomía en su apreciación ha caracterizado a este concepto desde su génesis hasta sus resignificaciones posteriores.

So much debate has arisen as to whether or not the obligation to tithe was bound to the Old Testament and Judaism, or applied to the contemporary Christian Church. This paper seeks to answer the questions about how we can understand and apply the Old Testament datum to the contemporary church in Africa; how we can define our relationship to God's covenant revealed in the Old Testament in the light of our New Testament experience; and the significance of Pentateuchal tithing as a legal instruction for the 21 st Century reader. Discussions were done under the following headings: The Pentateuchal tithing as legal instruction; the significance of the tithe concept as a legal instruction for today; and conclusion.

The concept of distributed moral responsibility (DMR) has a long history. When it is understood as being entirely reducible to the sum of (some) human, individual, and already morally loaded actions, then the allocation of DMR, and hence of praise and reward or blame and punishment, may be pragmatically difficult, but not conceptually problematic. However, in distributed environments it is increasingly possible that a network of agents, some human, some artificial (e.g. a program) and some hybrid (e.g. a group of people working as a team thanks to a software platform) may cause distributed moral actions (DMAs). These are morally good or evil (i.e., morally loaded) actions caused by local interactions that are in themselves neither good nor evil (morally neutral). In this article, I analyse DMRs that are due to DMAs and argue in favour of the allocation, by default and overridably, of full moral responsibility (faultless responsibility) to all the nodes/agents in the network causally relevant for bringing about the DMA in question, independently of intentionality. The mechanism proposed is inspired by, and adapts, three concepts: back propagation from network theory, strict liability from jurisprudence, and common knowledge from epistemic logic.

The aim of this paper is to propose a new approach to the question of meaning in life by criticizing Thaddeus Metz’s objectivist theory in his book Meaning in Life: An Analytic Study. I propose the concept of “the heart of meaning in life,” which alone can answer the question, “Alas, does my life like this have any meaning at all?” and I demonstrate that “the heart of meaning in life” cannot be compared, in principle, with other people’s meaning in life. The answer to the question of “the heart of meaning in life” ought to have two values, yes-or-no, and there is no ambiguous gray zone between them. I believe that this concept constitutes the very central content of meaning in life.

Desde la heterotes platónica hasta nuestra actualidad el concepto de alteridad se ha ido transformando y alcanzando diferentes ámbitos de impacto, al mismo tiempo que los contextos y sensibilidades configuraban distintos imaginarios socio-culturales hasta llegar al actual estado de revisión en el que podemos situar, no solo este concepto, sino la cultura global contemporánea. No obstante, no parece erróneo afirmar que una dicotomía en su apreciación ha caracterizado a este concepto desde su génesis hasta sus resignificaciones posteriores. Resumen: Nuestra propuesta analiza los diferentes ámbitos de aplicación y usos del concepto de alteridad. De este modo diferenciamos tres conceptos básicos de alteridad teniendo en cuenta para ello las relaciones articulatorias entre alteridad, ética y política. Partiendo de esta serie de relaciones proponemos la diferenciación de tres conceptos de alteridad: la «alteridad ética», la «alteridad política», y la «alteridad ético-política». Recorriendo cada uno de ellos de la mano de E. Levinas, E. Laclau/Chantall Mouffe, y J. Derrida respectivamente, analizaremos cuales han sido sus aportaciones principales así como sus límites a la hora de responder a los desafíos sociopolíticos actuales.

The aim of this study was to evaluate ethical codes used by school administrators in Turkey. The study assessed the perceptions and doubts of school administrators about the ethical codes they are expected to obey. The study used the qualitative research model. The study group was comprised of school administrators working in primary schools and high schools in Elazı and anlıurfa provinces of Turkey during the 2008- 2009 academic years. The participants reported/developed a total of 34 codes. Among these codes, the highest recognition occurred in the “justice ” and “honesty ” ethical codes. These two ethical codes are followed by the “professional competence ” and “objectivity ” codes respectively. Fourteen of the developed ethical codes were developed/reported by only one participant. Key words: Ethics, ethical codes, professional ethical codes, school administrators, school administrator’s

Takaful is known as a Shari'ah compliant insurance in Muslim and non-Muslim countries. In this regard, Malaysia is a global leader in offering Islamic financial products and supports takaful. Due to the rapid growth of the takaful industry, the prevailing guidelines and regulations might not be adequate to capture the current needs of takaful operations. This has led to certain criticisms of the practice of the takaful industry from Shari'ah and ethical aspects. It is important to examine these issues because Shari'ah compliance and ethicality are the distinguishing factors that differentiate takaful from conventional insurance. If these issues are not resolved, participants and investors are set to lose confidence in the takaful industry. This paper focuses on the Shari'ah and ethical issues related to profit (surplus) sharing practice and the use of interest free loans in the modified mudarabah model used in family takaful products. The findings of this paper reveal the existence of unfavorable Shari'ah and ethical issues in the practice of takaful operations in Malaysia. As a result, the paper suggests that the regulators, Shari'ah advisors and industry players should revisit these issues in order to avoid reputational risk, Shari'ah compliant risk and early termination risk. Index Terms-Family takaful, Malaysia and modified mudharabah model.

Takaful is known as a Shari'ah compliant insurance in Muslim and non-Muslim countries. In this regard, Malaysia is a global leader in offering Islamic financial products and supports takaful. Due to the rapid growth of the takaful industry, the prevailing guidelines and regulations might not be adequate to capture the current needs of takaful operations. This has led to certain criticisms of the practice of the takaful industry from Shari'ah and ethical aspects. It is important to examine these issues because Shari'ah compliance and ethicality are the distinguishing factors that differentiate takaful from conventional insurance. If these issues are not resolved, participants and investors are set to lose confidence in the takaful industry. This paper focuses on the Shari'ah and ethical issues related to profit (surplus) sharing practice and the use of interest free loans in the modified mudarabah model used in family takaful products. The findings of this paper reveal the existence of unfavorable Shari'ah and ethical issues in the practice of takaful operations in Malaysia. As a result, the paper suggests that the regulators, Shari'ah advisors and industry players should revisit these issues in order to avoid reputational risk, Shari'ah compliant risk and early termination risk. Index Terms-Family takaful, Malaysia and modified mudharabah model.

The aim of this study was to evaluate ethical codes used by school administrators in Turkey. The study assessed the perceptions and doubts of school administrators about the ethical codes they are expected to obey. The study used the qualitative research model. The study group was comprised of school administrators working in primary schools and high schools in Elazı and anlıurfa provinces of Turkey during the 2008- 2009 academic years. The participants reported/developed a total of 34 codes. Among these codes, the highest recognition occurred in the “justice ” and “honesty ” ethical codes. These two ethical codes are followed by the “professional competence ” and “objectivity ” codes respectively. Fourteen of the developed ethical codes were developed/reported by only one participant. Key words: Ethics, ethical codes, professional ethical codes, school administrators, school administrator’s

With the growing popularity of the Internet of Things (IoT), devices in households and offices are becoming information sharing "smart" devices controlled via network connections. The growth of collection, handling and distribution of data generated by IoT devices presents ethical and privacy issues. Users have no control over what information is kept or revealed, the interpretation of data collected, data ownership and who can access specific information generated by their IoT devices. This paper describes an approach to data ethical/privacy issues related to IoT using a fine-grained access-control framework on Igor, a centralized home and office automation solution. We designed a capability-based access control framework on top of Igor that allows agents, either human or machine, to access and change only the data to which they are authorised. The applicability of this to the European General Data Protection Regulation (GDPR) should be obvious. The implementation, expert evaluation and performance measurement results demonstrate that this is a promising solution for securing access to data generated by IoT devices.

PurposeThis study aims to explore the motivation as well as barriers for ethical food consumption behaviour by focussing on the food consumption pattern of young adults in the North East of Scotland. Considering the recent involvement of young adults in environmental activism, consumption behaviour of young adults in the North East of Scotland, an oil-based community, presents essential research interest to understand whether young adults often contemplate the consequences of their lifestyle.Design/methodology/approachThe authors explored the perceptions of ten purposive recruited young adults using semi-structured interviews to understand factors underpinning consumer's decision-making towards ethical food products.FindingsThe study reveals three key factors influencing ethical food consumption behaviour among young adults. The findings show that personal health and well-being are the main reasons why consumers engage in ethical food consumption. Also, it is observed that infor...