Ethics and Values

This study investigates the engagement of youth, women, and persons with disabilities (PWDs) in Kenyan national elections. The research, conducted by Jaslika, aimed to identify barriers to participation and propose solutions. Key findings highlight historical and socio-economic factors that shape electoral practices, including a 'trust deficit' in political institutions and structural barriers that hinder participation. The study concludes that voter apathy is not simply disinterest but rather a result of systemic issues and proposes a 5-Point Agenda for reform, focusing on civic education, data accessibility, infrastructure, resources, and advocacy to enhance the meaningful participation of marginalised groups in electoral processes. The study was commissioned by Uraia.

This article discusses the often difficult and challenging process of setting up a new academic department, especially during a time of budget crisis. Furthermore it examines the role and purpose of the university, the place of so-called applied programs within the university, curriculum development of a new program, racial and cultural diversity at the university, and the overall relevance of the university as a vehicle for addressing community needs. The paper concludes with a discussion on how a Social Work faculty was able to use the university's mission to persuade its leadership into setting up a Social Work Department.

Artificial General Intelligence (AGI), which refers to highly autonomous systems capable of outperforming humans in nearly every economically valuable work, is poised to be one of the most transformative technologies of the 21st century. While AGI offers unprecedented opportunities to advance human progress, it also presents significant risks. As artificial intelligence (AI) continues to advance at an unprecedented pace, the imperative to develop human values and ethics at its core becomes increasingly urgent. The potential benefits of AI are vast, ranging from revolutionising healthcare to addressing global challenges such as climate change. However, the risks associated with misaligned or harmful AI are equally significant. Creating a framework that aligns its development with universal values and ethical principles is essential to ensure AI contributes to humanity's well-being. Ensuring AGI aligns with humanity's well-being requires embedding human values and ethical principles into its development and deployment. This article explores how human values and ethics can guide AGI in supporting the common good and avoiding harm.

Küreselleşme süreci dünya genelinde önemli değişim ve dönüşümlere yol açmıştır. Siyasal, sosyal, ekonomik ve kültürel alanlarda yaşanan bu değişimlerden iletişim alanı da büyük oranda etkilenmiştir. İletişimin küreselleşmesi sonucunda kitle iletişim araçlarının sayısı artmış, enformasyon çoğalmış, bilgiye ulaşım kolaylaşmıştır. Yeni iletişim araç ve ortamları oluşmuştur. Aynı zamanda küreselleşen iletişim insanları da etkilemiş, bilgiye ulaşmaları kolaylaşmış, alternatifleri çoğalmıştır. Böyle bir ortamda insanların ikna edilmesi, eskiye oranla çok daha zor hale gelmiştir. İletişim kanallarının ve ortamlarının çeşitlendiği ve insanların ikna edilmesinin zorlaştığı böyle bir dönemde "Bütünleşik Pazarlama İletişimi" yeni bir yaklaşım olarak gündeme gelmiştir. Bu makalede Bütünleşik Pazarlama İletişimini doğuran şartlar incelenmekte, tercih edilme nedenleri üzerinde durulmaktadır. Reklamın, bütünleşik iletişim ortamında oynadığı yeni rol de makalede ayrıntılı olarak ele alınm...

Endast avhandlingens sammandrag. Pappersexemplaret av hela avhandlingen finns för läsesalsbruk i Statsvetenskapliga biblioteket (Unionsgatan 35). Dessa avhandlingar fjärrutlånas endast som microfiche. Abstract only. The paper copy of the whole thesis is available for reading room use at the Library of Social Sciences (Unioninkatu 35) . Microfiche copies of these theses are available for interlibrary loans. Vain tiivistelmä. Opinnäytteiden sidotut arkistokappaleet ovat luettavissa HY:n keskustakampuksen valtiotieteiden kirjastossa (Unioninkatu 35). Opinnäytteitä lainataan ainoastaan mikrokortteina kirjaston kaukopalvelun välityksellä The research topic of this thesis is late Milton Friedman's (1912-2006) controversial claim that if corporate officials accept a social responsibility other than to make as much money for their stockholders as possible, they yield to a fundamentally subversive doctrine that amounts to preaching pure and unadulterated socialism and undermining the bas...

HISTORY AND MORALITY
                      Values and time. Subjective factor in history.

Abstract. The content and meaning of history as a process, its descriptions and researches are considered on the basis of the notion of subjectivity as synonymous with evaluation and goal-setting. As applied to human society, these phenomena, essential for all living nature, are described through the concept of "morality", which in its broad sense covers the whole sphere of choices, determinable by reason and value.
The approach to history as a process of development, in which external factors and cognizing subject interact, is shown through characteristics of separate aspects of human activity, through the idea of economic, social, political, cultural (spiritual) evolution of society. "Morality" ultimately serves as a mechanism of species adaptation and co-improvement of man, the embodiment and field of which is history.

This article discusses the often difficult and challenging process of setting up a new academic department, especially during a time of budget crisis. Furthermore it examines the role and purpose of the university, the place of so-called applied programs within the university, curriculum development of a new program, racial and cultural diversity at the university, and the overall relevance of the university as a vehicle for addressing community needs. The paper concludes with a discussion on how a Social Work faculty was able to use the university's mission to persuade its leadership into setting up a Social Work Department.

Amartya Sen’s remarkable endeavour to realize the normative capability of welfare economics goes beyond the impecunious resultants of the neoclassical welfare economy. The neoclassical welfare economy decoratively bracketed values to speculate about factual observations. This was due to the influence of logical positivists and their convictions about experimental scientific statements (primarily mathematical) and their vicinity to empirical truths and analytic statements. Sen adequately inquires “whether morality can be expressed in the form of choice between preference patterns rather than between actions” (Sen, 1997a, 78).
“A new phase classical theory” in economics from the hands of Sen and some others put forth two pivotal issues in a unified manner:
a.      Mathematical models of an economy.
b.      Ethical reflection on the subject of welfare economy–a value-laden enterprise in Sen’s literature.
In general, welfarists and utilitarians affirm that moral values are anchored in individual agency and involve mental metric utilities (pleasure, happiness, pain etc.). This focus, first of all, results in a disadvantage, as it undermines freedom in terms of achievement. Secondly, it pays no heed to achievement reasonably giving more importance to those who are incapable of reflecting on any one of those mental metrics. Besides, Sen argues that equality of opportunity does not accord with the equality of freedom, and its reason is rooted in the scope of the incongruity of human beings and the diversified meanings of efficiency. Developing a general methodological approach to revisit the notion of inequality concerned by exploring a particular substantive stand that Sen aims to underscore involves examining how social arrangements work to define freedom, capabilities, and welfare to ensure comparisons and assessments of quality of life.

Under the influence of Hilary Putnam’s collapse of the fact/value dichotomy, a resurging approach that challenges the movements of American pragmatism and discourse ethics, I tease out in the first section of my paper the demand for the warranted assertibility hypothesis in Putnam’s sense that may be possible, relying on moral realism to get rid of ‘rampant Platonism’. Tracing back to ‘communicative action’ or the Habermasian way that puts forward the reciprocal understanding of discourse instigates the idea of life-world as composed of ‘culturally transmitted and linguistically organized stock of interpretative patterns’, this section looks for whether Habermas’ psychoanalysis of prolonged discussion can accord with Putnam’s thick ethical terms or not. The last section of the paper pitfalls Putnam’s stance to accepting Habermas’ ‘discourse ethics’ that centers around the context of entangling ‘rational thoughts’ to ‘communication’, but he introduces the idea of fallibilism in a rat...

Haustiere wie Hunde, Katzen, Kaninchen, Meerschweinchen oder Ziervögel bekommen in der Regel einen Individualnamen von ihren jeweiligen Besitzer*innen. Der Grund hierfür liegt vermutlich in der Tatsache, dass es sich bei diesen um Lebewesen handelt, die in einem räumlich nahen Kontakt zum Menschen stehen, d.h. im Haushalt leben, und zu denen eine starke emotionale Bindung aufgebaut wird. Jedoch erhalten teilweise auch andere Tierarten wie die im Zirkus, Zoo oder Wildpark lebenden Spezies sowie die für den Menschen mit einem hohen Nutzwert versehenen Tiere, wie beispielsweise Kühe oder andere Zuchttiere wie Pferde, einen individuellen Namen. Darüber hinaus werden auch Versuchstiere und zu Forschungszwecken dienende, jedoch freilebende Tiere benannt (vgl. hierzu Übersicht in Nübling/Fahlbusch/Heuser 2015: 192). Letztere stehen in enger Relation zu den Wildtieren im engeren Sinne, d.h. Tierarten wie Hirsche, Eichhörnchen, Füchse oder auch Singvögel, die jedoch »am seltensten benannt« werden (Nübling/Fahlbusch/Heuser 2015: 192). Dennoch zu beobachten ist die Namengebung bei Wildtieren, wenn ihre Präsenz für den Menschen auffällig wird. Ausschlaggebend für den Benennungsakt kann eine für den Menschen mögliche bedrohende Situation sein. Ein Beispiel hierfür stellt ein Braunbär dar, der 2006 über die bayerischen Landesgrenzen zog und sich im dortigen Graswangtal niederließ. Das Erscheinen dieser wildlebenden Tierart seit der Ausrottung im 19. Jahrhundert 1 erregte umgehend die Aufmerksamkeit von Tierschützer*innen über Politiker*innen bis zur Jägerschaft. Die intensive Berichterstattung führte schließlich auch zu einer Namenvergabe: Im medialen Diskurs war fortan die Rede von Problembär Bruno. 1 https://www.merkur.de/lokales/region-miesbach/miesbach-ort29062/zehnten-todestag-ersc hoss-bruno-6517193.html vom 15.6.2020. 164 Sandra Herling/Stéphane Hardy 2016 wurde in Niedersachsen Problemwolf Kurti erschossen, da sein Auftauchen in der Nähe zur städtischen Infrastruktur als bedrohlich eingestuft wurde. 2 Im Mittelpunkt des öffentlichen Interesses standen auch zwei Schwäne: Im Zeitraum von 2006 bis 2008 wich auf dem Aasee im westfälischen Münster ein Trauerschwan namens Petra (zuvor Schwarzer Peter genannt, da man von einem männlichen Tier ausging) nicht mehr von der Seite eines schwanenähnlichen Tretboots. 3 Das Ereignis erlangte eine große Bekanntheit, so dass mittlerweile ein Wikipedia-Eintrag zu Petra, dem Trauerschwan, existiert. Außerdem wurde das Leben des Schwans auch in zwei Kinderbüchern aufgegriffen (vgl. Wikipedia-Eintrag: Petra (Schwan)). Ein ähnliches Verhalten zeigte 2004 ein Singschwan auf der Alster in Hamburg: Swanee begleitete ebenfalls ein Tretboot in Schwanenform. 4 Den genannten Beispielen gemeinsam ist ohne Zweifel das auffällige Verhalten der Tiere, das vermutlich ausschlaggebend für den Benennungsakt war. Jedoch spielt nicht nur das Verhalten (insbesondere ein für den Menschen gefahrbringendes Verhalten-ähnlich motiviert wie bei den Phänonymen, vgl. Nübling/Fahlbusch/Heuser 2015: 204), sondern auch das Aussehen eine Rolle, warum Wildtiere überhaupt einen Namen erhalten. Ein Beispiel hierzu stellt ein in einem kenianischen Nationalpark geborenes Zebra dar, dessen Fell nicht die artspezifischen Streifen, sondern Punkte aufwies. Diese visuell wahrnehmbare Mutation erregte 2019 eine weltweite Aufmerksamkeit, die schließlich eine Benennung im medialen Diskurs initiierte: Das Zebrafohlen erhielt den Namen Tira. 5 Aus onomastischer Perspektive ist auch die morphologische Ebene interessant. Einige der oben genannten Namenbeispiele weisen eine binäre Struktur, bestehend aus einem nominalen Kompositum (wobei ein Bestandteil ein tierartenbezeichnendes Appellativ darstellt: Problembär, Problemwolf) und einer individualisierenden Komponente in Form eines Anthroponyms (Bruno, Kurti), auf. Bemerkenswert ist, dass diese Struktur bisher nicht bei anderen Tierklassen festgestellt werden konnte (vgl. hierzu Nübling/Fahlbusch/Heuser 2015: 205). Zu ergänzen ist, dass auch morphologisch einfache Strukturen ohne appellativische Komponente wie z.B. Swanee oder Tira vergeben werden. Festzuhalten ist, dass Wildtiere häufig menschliche Rufnamen erhalten. Welche Motive dieser Namenwahl aber letztlich zugrunde liegen, konnte zumindest aus der medialen Berichterstattung nicht erschlossen werden.

فتَمَغْرِبِيتْ تَعْبُرُ وتتقاطع وترافق وتلتصق وتلازم  وترتبط بطريقة عمودية وأفقية بجميع مناحي حياة المغاربة، سواء داخل التراب الوطني أو خارجه (حالة مغاربة العالم)،  لا سيما بتصوراتهم وتموقعاتهم  وتمثلاتهم ومواقفهم وأفكارهم حول  بوادر الشخصية المغربية  ومقولة الأمة المغربية  والتنوع والتعدد  والقوى الناعمة  والبيئة الثقافية وثنائية الرسمي والترابي  ومتاهات النقاش العمومي والدينامية المجتمعية  واحتجاج الشارع  ومعضلة البطالة والعنف المجتمعي  والفوارق الترابية والجهوية المتقدمة والتمظهرات الهوياتية  والطقوس الغذائية  ولغات المدرسة وبرامج الأطفال وجائحة كورونا والحجر الصحي  والفاعلية الافتراضية والأخبار الزائفة  والثورة الرقمية  والرباط الافتراضي والقيم الديجيتالية والنخب السائلة والسوق الخطابية ومقولة "نْيُوتَمَغْرَبِيتْ" والاحتباس القيمي والانهزامية الهوياتية وسؤال النسق المجتمعي والنموذج التنموي  والوساطة الثقافية وعلاقة السياسي بالثقافي  والجامعة الترابية وسؤال التحديات الهوياتية والمثقف الترابي والعلاقة بين التنمية الصلبة والتنمية الناعمة  وريادة الشباب والعيش المشترك والهوية الترابية وعلامة مغربي (ة)...

Milli Mücadelesinin 100. Yılı olması nedeniyle "Milli Mücadelede Sağlık Hizmetleri" temasını öne çıkardık. İkinci sempozyumumuzu ise tüm dünyayı etkisi altına alan pandemi koşulları nedeniyle uzaktan (çevrim içi) olarak düzenledik. 2021 bu sefer üçüncüsünü düzenlediğimiz Sempozyumumuzu melez yani hem yüz yüze hem de uzaktan (çevrim içi) olacak şekilde gerçekleştirdik.

ABSTRACT This study inquires ethical evaluation of teachers, investigating their moral reasoning to ethical decision making, in Turkey. Specifically three hypotheses were tested: Overall ethical awareness of teachers is high; Teachers will identify reasons for ethical evaluation related to philosophical values such as justice, deontology, utilitarianism, relativism and egoism; and the willingness of the teachers to take questionable actions is low. A survey was conducted among 117 teachers who were voluntarily participated to the survey. The author created eight scenarios in education context, and modified the Multidimensional Ethics Scale into Turkish. The scale was reduced into four dimension; justice, utilitarianism, relativism and egoism, after the modification process. Results revealed that, overall ethical awareness of the teachers is high. Secondly, philosophical values affect the participants’ ethical evaluation; especially justice has the strongest effect on their ethical reasoning. Lastly, they are not willing to take the unethical action. This paper aimed to contribute ethics and education studies exploring teachers’ ethical decision-making, using and philosophical values as reason.

Education and cultural influence have been two very significant factors contributing to one’s ethical and moral values. Such values and principles play a vital role in everyone’s life and they contribute to the universe. Whether the contribution is big or small, every action and decision matters even if it is seen by everyone or remains unseen. My purpose and motivation for writing this essay were to self-reflect on some of the concepts of ethics and the ineffectiveness by trying to understand some of the root causes of unethical practices and the grey areas in general. My efforts in this essay are also to help others to self-reflect, present a different perspective and look at the bigger picture while learning about ethics, not only while pursuing higher education but at every point in life through spirituality and a higher sense of consciousness.

Values are at the heart of almost all theories related to the social sciences.  Values underlie all decisions, and act as the basis for resolving discussions and argumentation concerning topics of interest, and social, ethical, and moral issues.  Yet, what is missing from all discussions and arguments, regarding human motivation and ethics in particular, is a concise and accurate understanding of the existence of values.  “From what place of origin do values emanate?!” 

As defined in a Google search, “In simple sense, values refer to intangible qualities or beliefs accepted and endorsed by a given society.  Michael Haralambos who wrote, Sociology Themes and Perspectives, wrote “A value is a belief that something is good and worthwhile. It defines what is worth having and worth striving”.  It is a preferred course of action.  Open Education Sociology Dictionary defines Value as “An ideal or principle that determines what is correct, desirable, or morally proper.” 

All of which begs the question, “From what place of origin do values emanate?!”  The answer lies in the very existence of our species, and within its genome.  Values exist as “urges of motivation” from within the person.  As the illustration shows, life is the value we identify from our urge to continue living; equality is the urge to have and be of equal worth as anyone else would or could become; growth is the urge and motivation to expand the individual’s capability to live more fully; the three primary values work together to fulfill the urge to achieve an improving quality of life. 

These urges of motivation are inherent in being human.  They are not learned, but exist at the genetic level as innate to our species.  The four primary values provide the unconscious urge of motivation to sustain survival and to thrive.  The three secondary values of empathy, compassion, and a generalized love for humanity also exist as urges of motivation, but enacting them is volitional, a matter of conscious choice. 
We can see, then, how values are so closely related to ethics and decision-making because they emanate from the genetic core of our species as urges of motivation.

Public crisis communication aims to fill and solve very practical crisis management related tasks and issues, but also to uphold core democratic ideas and values. 2 The topic of this chapter, ethical crisis communication, centers on how information and communication are used to facilitate good crisis management and to support democratic functions and ideas under difficult circumstances. The actors considered are public managers, political and administrative, as they set out to manage and communicate about crises that affect the public and public governing institutions.

In this article I show the relevance of early phenomenology for the understanding of sociality by focusing on one element of pivotal importance: the phenomenological idea that affective phenomena are intentionally directed towards the world and others, and reveal what matters to us and what motivates us to action. This phenomenological idea of intentional feelings is amalgamated in the newly-coined concept of ‘affective intentionality’. The article focuses on three aspects of this concept: (i) the fact that our emotional intentional directedness towards the world and the others is socially embedded, (ii) that it is socially shaped, and (iii) that it can assume shared forms. The thread that runs through this article is the idea that the analysis of affectivity is decisive for offering new perspectives on the interconnection between the individual and the social. I develop this idea by focusing on the phenomena of feelings and sentiments analysed respectively by Scheler and Pfänder. The result of this analysis lends further support to the idea of a relational concept of intentionality in early phenomenology, and gives key insight into the early phenomenological contribution to the social sciences. The analysis shows that a phenomenological sociology cannot be developed independently of a value-ethics.

Under the influence of Hilary Putnam's collapse of the fact/value dichotomy, a resurging approach that challenges the movements of American pragmatism and discourse ethics, I tease out in the first section of my paper the demand for the warranted assertibility hypothesis in Putnam's sense that may be possible, relying on moral realism to get rid of 'rampant Platonism'. Tracing back to 'communicative action' or the Habermasian way that puts forward the reciprocal understanding of discourse instigates the idea of life-world as composed of 'culturally transmitted and linguistically organized stock of interpreta-tive patterns', this section looks for whether Habermas' psychoanalysis of prolonged discussion can accord with Putnam's thick ethical terms or not. The last section of the paper pitfalls Putnam's stance to accepting Habermas' 'discourse ethics' that centers around the context of entangling 'rational thoughts' to 'communication', but he introduces the idea of fallibilism in a rational query that also attacks the Habermasian metaphysical idea of the validity of ethical statements that goes towards the truth. My next attempt is to see whether Putnam's objective dictum towards morality that resonates the collapse of fact/value dichotomy from a universalistic stand can successfully evade Rorty's naive realism (structured by linguistic representation) and Habermas' 'sociologism about values' (a kind of minimalist ethics depending on solidarity) respectively. This sort of claim insists on a universalizable pattern of culture-relative value. I consider that the idea of a fact/value dichotomy engages with the inextricable entanglement between the normative and descriptive content, besides the epistemic values having exclusively intertwined with the structure of factual discourse that intends towards collapsing the fact/value dichotomy, a subjective universalizability predilection.

Values    -->    Moral Interpretations    -->  Ethics

This is the natural progression for developing ethical statements and consistent social policies.

The key to understanding the organic morality of our species, and the consequent cascade of ethics, lies in understanding the values that have sustained our species’ survival for over 200,000 years.    Because values always underlie all decision-making, those values provide an explanation for the decision-making that has sustained our species for so long.  They provide the foundation for an integral and rational morality and ethic that are not connected to any religion, politics, ethnicity, or cultures. 

And until those values are made explicit, contemporary ethics statements will remain as untethered opinions of what is right and what is not.

Bu makalede Türkiye’de ürün yerleştirme uygulamasının reklamverenler bağlamında işleyişi ortaya konulmaktadır. Türkiye’de faaliyet gösteren, aynı zamanda uluslararası, ulusal, bölgesel ve yerel olarak marka tanınırlığı olan işletmeler üzerinden görsel medyada ürün yerleştirme uygulamasının tercih edilme nedenlerini ortaya çıkarmak, yaşanan sektörel ve hukuki problemleri belirlemek ve bu problemlere yönelik reklamverenlerin çözüm önerilerini ortaya koymak amaçlanmaktadır. Çalışma, reklamveren firma temsilcileri üzerine temellendirilmiştir. Ampirik bir yöntem olan derinlemesine görüşme metoduyla veriler toplanırken, elde edilen bu veriler görüşme ve araştırma soruları üzerinden bilgisayar destekli veri analizi programı NVivo ile değerlendirilmiştir. Konuya yönelik kavramsallaştırmaların yanı sıra reklamverenler bağlamında Türkiye’de ürün yerleştirme süreci açıklanmıştır. Mevcut problemler belirlenmiş ve bazı çözüm önerileri geliştirilmiştir. Ayrıca Türkiye’de sürecin işleyişine yönelik özgün modeller çalışma kapsamında oluşturulmuştur. Ürün yerleştirme uygulaması reklamverenler tarafından televizyonun liderlik ettiği, ancak birbiriyle bağlantılı çok farklı mecraların kullanılabildiği bir strateji olarak ifade edilmektedir. Burada özellikle dijital interaktif mecralar televizyonun tamamlayıcısı olarak ortaya çıkmaktadır. Reklamveren firmalara bu noktada reklam ajansları ve televizyon kanalları stratejik olarak destek sağlamaktadırlar. Araştırma, Türkiye’de ürün yerleştirme uygulamasının önünde bir takım hukuki ve yapısal problemlerin olduğunu ortaya koymuştur. Hızla gelişen reklamcılık alanı içerisinde ürün yerleştirmenin önemli bir strateji olarak sektör tarafından kullanılacağı belirlenmiştir. Çalışma, Türkiye’de ürün yerleştirme uygulamasının reklamverenler bağlamında analizini yapması açısından reklamcılık alanına ve bu alanda akademik çalışma yapanlara önemli katkılar sağlamaktadır.

Mensch-Tier-Verhältnisse abhängen? Ein Teil einer Antwort wird in diesem Beitrag vorgestellt. Ausgehend von der Betrachtung eines Fotos des südafrikanischen Künstlers Pieter Hugo soll gezeigt werden, wie vieldeutig, vielschichtig und widersprüchlich das Mensch-Tier-Verhältnis ist. Man versteht das Foto nicht, wenn man nicht eine multivalente Moral der Mensch-Tier-Verhältnisse für es als konstitutiv ansieht. Ein Teil dieser Komplexität ist der tierethische Inegalitarismus, der in vielen Kulturen präsent ist und von Tierethikern oft als speziesistisch kritisiert wird. Man versteht die konstitutive Moral einer Kultur, wenn man sich am Konzept der Charaktermaske bei Karl Marx orientiert und es kreativ weiterentwickelt (1). Zunächst soll die Lehnquelle dieses Wortes aus der Bühnenwelt beleuchtet werden. Diesbezüglich sind verschiedene Dinge unbrauchbar: Charaktermasken in Marxens Sinne sind involuntative Personmerkmale (man setzt sie sich nicht auf) und man betritt mit ihnen nicht die Bühne des Theaters im Gegensatz zur Welt. Es ist auch fraglich, was es heißt, mit einer Rolle zu verschmelzen (2). Anschließend wird das Konzept im Oeuvre von Marx untersucht. Er hat nie ausführlich ein Konzept der Charaktermaske oder der Verdinglichung entwickelt. Dennoch kann man im Durchlauf durch Fundstellen ein klares Bild zeichnen: Kontingente Verhältnisse der menschlichen und kulturellen Verhältnisse heften den Individuen im Sinne einer kausalen Wirkung Charaktermasken an, weil sie verdinglichte Vorstellungs- und Handlungswelten darstellen (3). Diese Skizze kann auf die Mensch-Tier-Verhältnisse übertragen werden: Menschen, Tiere und Umwelt bilden eine gelebte und moralisch bedeutsame Realität. Sie ist eine Vorstellungswelt, für die ein vieldeutiges, vielschichtiges und widersprüchliches Geflecht an moralischen Kategorien Menschen, Tiere und Umwelt funktionieren macht. Und deshalb interagieren sie auf charakteristische Weise (4). In diesem Kontext kritisieren tierethische Egalitaristen die inegalitaristischen Grundstrukturen dieser Charaktermasken. Sie beruhen auf kategorisierenden Prinzipien, die ihnen als speziesistisch gelten. Ihre Philosophie ist ihre Mission der Welt im Dienste neuer Werte. Es wird gezeigt, dass der Vorwurf des Speziesismus ein unseriöses Hebelargument ist (der Mensch-Tier-Egalitarismus soll in unsere Realität gehebelt werden). Dieses Argument versteht die Moral der Welt strategisch falsch. Dieses Argument beruht auf falschen Annahmen über die Entwicklungsgesetze des Wertewandels. Zwei Thesen begründen diese Kritik: Zum einen sind die Wertverhältnisse (oder Systeme von Werthaltungen) nicht durch Wertentscheidungen zu erschüttern, zum anderen sind sie nicht grundsätzlich begründungsbedürftig. Sie wollen behutsam verstanden werden und in ihnen können radikale Umschwünge allmählich anziehend wirken.

Alle Säuglinge von Säugetieren (zumindest die meisten) finden wir süß. Es gibt aber auch ausgesprochen widerliche Tiere. An sich friedliche Tiere, wie der Wolf, flößen uns Angst ein, weil unsere Märchen uns schulen. Spinnen, Heuschrecken und andere Insekten wären essbar, gesund und ökologisch vermutlich eher zu verantworten als Fleisch aus Massentierhaltung oder Avocados und Mangos aus den Tropen. Aber die meisten Europäer werden im Gegensatz zu den meisten Asiaten Insekten nicht als Nahrung wahrnehmen. Kategorisierungen von Tieren und der Natur insgesamt sind höchst differenziert aber vor allem kontingent und pluralistisch: So werden Hunde in Asien gegessen, aber in Deutschland ist es verboten sie zu schlachten. Viele Menschen dagegen würden sich freuen, wenn sie hoffen dürften, wie ihre Haustiere in bestimmten Situationen eingeschläfert werden zu dürfen. Um diese Kategorisierungen und Unterschiede in ihrer Komplexität zu verstehen, sollte man sie unter Bezugnahme auf ein Konzept in der Philosophie von Karl Marx als „Charaktermasken“ deuten. Mein statement soll das am Beispiel der Mensch/Tier-Differenz und der Haustier/Nutztier/Wildtier-Differenz erläutern. Neben der irreduziblen Kontingenz einer jeden „ Maske“ sind moralische Kategorien ein Merkmal vom „Charakter“-Element des Konzeptes.

o DEFINITION -HISTORISCH: Der Begriff "Roboter" stammt von tschechisch "robota" (Arbeit, Frondienst, Zwangsarbeit); "robot" durch Künstler Josef Čapek geprägt ; bei Karel Čapek in Theaterstück Rossum's Universal Robots (1921) für humanoide Apparaturen, die Arbeit für Menschen übernehmen. o DEFINITION -PHILOSOPHISCH: Laut Catrin Misselhorn bestehen Roboter aus einer Einwicklungseinheit (einem Prozessor), aus Sensoren, die Daten oder Informationen über die Welt sammeln und aus einem Effektor oder Aktor (als Gegenstück zu den Sensoren), die Signale in zumeist mechanische Abläufe umsetzen. Das Verhalten eines Roboters ist oder wirkt zumindest bis zu einem gewissen Grad autonom. Roboter können in einer Weise auf die Umgebung Einfluss nehmen und in sie hinein wirken, in der Computer nicht in der Lage sind. o Ich gebrauche "Roboter" und "artifizielles System" synonym. Neben der Roboter-gibt es aber auch noch die allgemeinere Maschinenethik (vgl. O. Bendel). o Weitere Verwandte und Bekannte des Roboters, die auch in der Roboterethik auftauchen:  Mechanismen: äußere Energiezufuhr  Maschinen: durch Antriebssystem bewegt  Automaten: keine äußere Energiezufuhr mehr  Computer: agiert nicht in die Umgebung hinein (vgl. Misselhorn)  Soziale Medien: digitale Kommunikationsmedien und -technologien  Software: Sammelbegriff für Programme und Daten, Komplement zu "Hardware"  Algorithmen: computationale und sprachliche Handlungsvorschriften ROBOTER ALS MORAL PATIENTS BZW. WERTTRÄGER o Artifizielle Systeme als Werkzeuge oder Ergänzungen des Menschen o Fragen, die den Umgang mit Robotern betreffen o Ethikkodizes in Unternehmen für den Umgang mit Robotern o Beziehungen mit und zu Robotern o "Versklavung" von Robotern o Einsatz von Robotern zu Therapiezwecken o Innerhalb dieses Arbeitsbereichs verbleibt die moralische Kompetenz bei den menschlichen Nutzer*innen und Kompetenzkompetenz bei den menschlichen Designer*innen artifizieller Systeme. o Die menschlichen ‚Eltern' entscheiden über die Moral ihrer Geschöpfe und darüber, wer im Falle eines Unfalls Verantwortung trägt. o Sicher ist, dass den Robotern keinerlei oder zumindest nur wenig Moralfähigkeit zuzuschreiben ist, da es ihnen an den Kompetenzen mangelt, die als Bedingung für die Möglichkeit einer Zuschreibung von Moralität gelten.

Although material value-ethics was introduced into philosophy at least a century ago, confusion still persists as to what it implies. This article offers some clarification. It states how material value-ethics stands opposed to formalistic ethics, commonly – though perhaps wrongly – attributed to Kant. The resulting analysis allows us to establish a combination of features that give material value-ethics an advantage over deontological, consequentialist and other perspectives, regardless of the hermeneutics issue.

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.

Factors of persons' values becoming The research attempts to reveal ways and mechanisms of persons' values becoming. With factor analysis, it traces directions of value changes in various groups of students by departments, sex, and a researcher's influence. During the research of the psychological mechanisms of persons' value development, it was established how the experiment impacts specific changes in the ranking of values resulting from a training technology.To detect the changes in the values of students during training sessions, multivariate disperse analysis was conducted. It's purpose was to check the hypothesis regarding the significance of the main effects of the factors and their statistical interdependence. The variance analysis allows us to break the dependent variable into components, each of which is influenced by a level of the relevant factors, independent action, or rather, by a joint action of several factors. In the process of learning, intra-personal and socio-psychological mechanisms of values' becoming significantly intensified; especially interest, self assessment, and reflection. Multivariate analysis of variance was conducted to actually confirm all the working hypotheses and conclude that introduction of training preparation enhances the influence of social-psychological mechanisms and promotes activation of the intrapersonal mechanisms of persons' values becoming (10 indicators of changes in average rank T-values and eight indicators of I-values proved to be reliable). Thus, the basic idea of the values' system becoming is that these phenomena are the result of activity of individual feelings, knowledge and behavioral reactions associated with this object.

In this paper I claim that disgust has a logic. This logic does not let us differentiate aesthetic and ethical value judgements, and shows that there are cases in which they overlap. In order to show this, I will consider Aurel Kolnai’s phenomenological analysis of disgust.

This theme issue has the founding ambition of landscaping Data Ethics as a new branch of ethics that studies and evaluates moral problems related to data (including generation, recording, curation, processing, dissemination, sharing, and use), algorithms (including AI, artificial agents, machine learning, and robots), and corresponding practices (including responsible innovation, programming, hacking, and professional codes), in order to formulate and support morally good solutions (e.g. right conducts or right values). Data Ethics builds on the foundation provided by Computer and Information Ethics but, at the same time, it refines the approach endorsed so far in this research field, by shifting the Level of Abstraction of ethical enquiries, from being information-centric to being data-centric. This shift brings into focus the different moral dimensions of all kinds of data, even the data that never translate directly into information but can be used to support actions or generate behaviours, for example. It highlights the need for ethical analyses to concentrate on the content and nature of computational operations—the interactions among hardware, software, and data—rather than on the variety of digital technologies that enables them. And it emphasises the complexity of the ethical challenges posed by Data Science. Because of such complexity, Data Ethics should be developed from the start as a macroethics, that is, as an overall framework that avoids narrow, ad hoc approaches and addresses the ethical impact and implications of Data Science and its applications within a consistent, holistic, and inclusive framework. Only as a macroethics Data Ethics will provide the solutions that can maximise the value of Data Science for our societies, for all of us, and for our environments.

Van Rensselaer Potter’s conceptualization of bioethics recognized ecology as being integral to the discussion of human values in medicine and healthcare. Indeed, the βίος of “bioethics” for Potter goes beyond its common reference to human life at the exclusion of our ecological context and points, ever more broadly, to the means by which life—writ large—is sustained. The Environmental Bioethics Affinity Group gathers members of the ASBH who are interested in the (re)integration of ecology, ethics, medicine, and health. Our one-hour meeting this year will include three brief presentations: (1) How to Rethink Public Health Ethics Ecologically (Nicolae Morar and Jonathan Beever), (2) Principles of Green Bioethics (Cristina Richie), and (3) A Sabbatical Year for the ASBH? (Laurie Zoloth).

"Value Education: Need Of The Hour", Pasaaydaan Foundation, Mumbai, Maharashtra, India, 43p.; ASIN: B00XXMG8DK, ISBN-13: 978-1512220988, ISBN-10: 1512220981. It is available on Kindle.
http://www.amazon.com/dp/B00XXMG8DK?ref_=pe_2427780_160035660

This study aimed at identifying the reality of adopting organizational culture approach at King Abdullah University
Hospital through defining some elements of organizational culture approach including (values, beliefs,
anticipations, customs, prohibitions, rituals, characters, laws, and regulations). Population of the study was
consisted of all employees of central executive management and the questionnaire was designed for data collection.
A random sample reached to (160) employees was used. The questionnaires were delivered directly by the hand and
received in the same way. They were statically analyzed. The study has reached for following results: the employees
shall comply for legislative values in the organization, adopt the organizational believes, commit with laws and
regulations of the organization, speak about contrabands in the organization, and create rituals and common
relations among the employees of organization. It has been recommended in following suggestions: management has
to deal with all employees equally were they are compiled by the most organizational values at organization. It also
must share the employees in the process of managerial decision- making in order to increase percentage of
employees' adopting organizational believes at organization. The necessity to improve the organizational
environment at hospital to be reflected in assessing common organizational culture among employees.

Editors’ Note: "For all designers, no matter what methods or processes they use, values are essential. Nassim JafariNaimi, Lisa Nathan, and Ian Hargraves take on this crucial topic in their article “Values as Hypotheses: Design, Inquiry, and the Service of Values.” They refute the separation of values and action, arguing instead that values are to be discovered and affirmed within action. Following philosopher John Dewey’s ideas, the authors posit that values are hypothetical until they are confirmed through activity. They refute the belief that moral values are either unchangeable truths or “local expressions of individual and group preferences,” favoring instead a philoso- phy of plurality that lets values emerge from pragmatic encounters with situations. Their approach is an extremely helpful response to the sticky question of whether values that are pre-ordained and fixed can be integrated into design practice.”

Principles of Economics is the basis of corporate sustainability. But, economics without principles can neither provide freedom of enterprise nor sustainability to the corporate. It is just like even for the kite to fly in the sky require the anchoring string. In this article a strong case has been built for ethical economics with empirical evidences.

My theme is ‘life-writing’, understood as the shaping of one's life through the contemplation of values, although this activity is mostly unreflective. To become an art so that one's life can be shaped in greater accord with clearly held values, this process must become reflective. These values have an inescapably ethical dimension, because as we necessarily poetize our surrounding world, we contribute to our personal and communal ethos the character that arises from the culturally shaping power of guiding ideals. Even the immoralist cultivates life within an ethos where obscure feelings connect with some thing or other, whereby certain aims will then appear more valuable than others.

To understand how we cannot help but shape our lives according to dimly or clearly intuited values, I compare Coleridge’s primary imagination, the ‘shaping spirit’ ‘necessary for all human perception’ with Kant’s ‘blind though indispensible function of the soul, without which we would have no cognition at all, yet of which we are scarcely ever conscious’. With Coleridge, we find in imagination an impulse to connect profound but obscure presentiments and ideas with our surroundings. This impulse propels great art and everyday aesthetics alike. Whether we pursue merely what attracts us, or seek value beyond this, all lives are freely shaped, without excuses, as the existentialists say, but not always in the most pellucid consciousness. Our choices inevitably engage us in the poetic art of life-writing. Cast in medias res, we necessarily improvise. But this is no argument against lives being moral-aesthetic works, spontaneous compositions in value.

In this history of the development of ideas of honor in Western philosophy, Peter Olsthoorn examines what honor is, how its meaning has changed, and whether it can still be of use. Political and moral philosophers from Cicero to John Stuart Mill thought that a sense of honor and concern for our reputation could help us to determine the proper thing to do, and just as important, provide us with the much-needed motive to do it. Today, outside of the military and some other pockets of resistance, the notion of honor has become seriously out of date, while the term itself has almost disappeared from our moral language. Most of us think that people ought to do what is right based on a love for jus­tice rather than from a concern with how we are perceived by others. Wide-ranging and accessible, the book explores the role of honor in not only philosophy but also literature and war to make the case that honor can still play an important role in contemporary life.

Review
CHOICE Choice Reviews July 2015. Olsthoorn (Netherlands Defense Academy) offers a timely philosophical examination of honor.  He traces the intellectual history of honor and its transformation throughout philosophical and political thought in the West.  He considers both honor generally and its various manifestations, such as the notion of honor among individuals, groups, and states.  The book reveals important insights about comparative concepts such as integrity, respect, and humiliation.  Though fewer people in today's world are concerned with honor in their everyday lives than in the past, the topic remains significant and continues to resonate in contemporary times in a variety of ways (as evidenced, for instance, by widespread interest in the phenomenon called "honor killing").  The book features an introduction, a conclusion, and five full-length chapters.  Although the background framework is primarily philosophical, the scope of the book is deeply interdisciplinary, drawing from political science, literature, military ethics, and related areas. Summing Up: Recommended. Upper-division undergraduates through researchers/faculty.

--B. Romaya, University of Massachusetts Lowell

Shock advertising or shockvertising is a type of advertising that aims to create an unusual effect on target audience in order to plant ideas in their minds via attention-getting images.  Striking images used in shock advertising intend to cause such feelings as horror, irritation and sensitivity to violence to convey the message in an intense way rather than to give aesthetic pleasure. In shock advertising, the use of sexual imagery -although common- is known to be used by the different types of advertising as well.
One of the main problems in Turkey is the tendency to give women secondary status in a male-dominated social structure which precludes the individualization of women. Most women’s not having economic freedom makes them assent to domestic violence. The silence against domestic violence is only broken when there is a brutal murder of woman. Therefore, the shock advertisement chosen for this study is of great importance.
In the first part of the study; definition of advertising, its functions and types are summarized, in the second part; definitons of “shock message” and shock advertising along with its distinctive features are covered. In the third part; first, the term domestic violence is defined, and then a public service advertisement example of a social responsibility campaign (8 March 8 Women), which can be discussed under subtitle “Shock Advertising”, is examined through the semiotic method. Finally, in the conclusion part, some detections and suggestions within the context of this campaign are stated.

By examining the representation of popular and inquisitorial forms of punishment in the works of Cervantes, this essay seeks to recover shame as an emotional register of lived experience in the early modern Mediterranean, an affect which has hitherto remained overshadowed by the abundance of critical literature on honor as well as by large-scale Mediterraneanizing studies.  The identification of an inquisitorial discourse of shaming in the episodes of Don Quijote’s encagement suggests the need, on the one hand, to reevaluate what twentieth-century anthropology denominated the “values” of Mediterranean society and, on the other, to rehabilitate local (hi)stories that are all marked by blood: the blood of shame’s blush; that which was shed through violent conflicts; and that which governed the politics of blood purity.

This study inquires ethical evaluation of teachers, investigating their moral reasoning to ethical decision making, in Turkey. Specifically three hypotheses were tested: Overall ethical awareness of teachers is high; Teachers will identify reasons for ethical evaluation related to philosophical values such as justice, deontology, utilitarianism, relativism and egoism; and the willingness of the teachers to take questionable actions is low. A survey was conducted among 117 teachers who were voluntarily participated to the survey. The author created eight scenarios in education context, and modified the Multidimensional Ethics Scale into Turkish. The scale was reduced into four dimension; justice, utilitarianism, relativism and egoism, after the modification process. Results revealed that, overall ethical awareness of the teachers is high. Secondly, philosophical values affect the participants’ ethical evaluation; especially justice has the strongest effect on their ethical reasoning. Lastly, they are not willing to take the unethical action. This paper aimed to contribute ethics and education studies exploring teachers’ ethical decision-making, using and philosophical values as reason.