A content analysis of 253 Great Ideas for Teachers (GIFTs) found that most of the 18 activities suitable for ethics courses relied on traditional methods of teaching, mainly discussions, teamwork, and case studies. Few used online technology, games, or simulations, compared with activities in other areas of journalism education. While most ethics ideas were designed to stimulate higher order learning, they were less likely than other GIFTs to incorporate varied elements that might improve student engagement. The authors make suggestions, based (...) on the education literature and GIFT analysis, for incorporating dynamic, interactive activities in ethics courses. (shrink)

In an analysis of 47 U.S. journalism ethics codes, we found that although most consider images, only 9 address a gripping issue: how to treat images of tragedy and violence, such as those produced on the battlefields of Iraq, during the 2005 London bombings, and after Hurricane Katrina. Among codes that consider violent and tragic images, there is agreement on what images are problematic and a move toward green-light considerations of ethical responsibilities. However, the special problems of violence and truth (...) telling in wartime and issues of how to handle graphic images across media platforms receive virtually no attention. (shrink)

This study examined more than 2,500 war images from U.S. television news, newspapers, news magazines, and online news sites during the first five weeks of the U.S.-led invasion of Iraq in 2003 and found that only 10% showed injury or death. The paper analyzes which media platforms were most willing to show casualties and offers insights on when journalists should use gruesome war images or keep them secret.

This study examined more than 2,500 war images from U.S. television news, newspapers, news magazines, and online news sites during the first five weeks of the U.S.-led invasion of Iraq in 2003 and found that only 10% showed injury or death. The paper analyzes which media platforms were most willing to show casualties and offers insights on when journalists should use gruesome war images or keep them secret.

Here we identify approximately 40,000 healthy human volunteers who were intentionally exposed to infectious pathogens in clinical research studies dating from late World War II to the early 2000s. Microbial challenge experiments continue today under contemporary human subject research requirements. In fact, we estimated 4,000 additional volunteers who were experimentally infected between 2010 and the present day. We examine the risks and benefits of these experiments and present areas for improvement in protections of participants with respect to safety. These are (...) the absence of maximum limits to risk and the potential for institutional review boards to include questionable benefits to subjects and society when weighing the risks and benefits of research protocols. The lack of a duty of medical care by physician–investigators to research subjects is likewise of concern. The transparency of microbial challenge experiments and the safety concerns raised in this work may stimulate further dialogue on the risks to participants of human experimentation. (shrink)

Public service organization's increasingly are considering diversification into new “for-profit” or “high-profit” enterprises. Such undertakings offer a number of potential benefits to both the organization and the public. They also have potential problems. This article examines some of the major types of benefits and problems in hopes that both public service managers and public policy makers will give a balanced consideration to these diversification efforts.

Law plays a critical role in all stages of a public health emergency, providing an infrastructure for planning, response, and recovery efforts. A growing body of research has underscored the potential for certain types of state laws, such as those granting liability protections to responders, to influence the public health workforce's participation in emergency responses. It is therefore especially important to focus on particular state-level laws that may be associated with individuals' increased or decreased willingness to respond. We conducted a (...) systematic identification and analysis of specific state emergency preparedness laws that may affect individuals' willingness to respond and offer recommendations for policymakers seeking to promote more effective responses to public health emergencies. (shrink)

Law plays a critical role in all stages of a public health emergency, including planning, response, and recovery. Public health emergencies introduce health concerns at the population level through, for example, the emergence of a novel infectious disease. In the United States, at the federal, state, and local levels, laws provide an infrastructure for public health emergency preparedness and response efforts: they grant the government the ability to officially declare an emergency, authorize responders to act, and facilitate interjurisdictional coordination. Law (...) is perhaps most visible during an emergency when the president or a state's governor issues a disaster declaration establishing the temporal and geographic parameters for the response and making financial and other resources available. This legal authority has increasingly been used during the last decade. (shrink)

Important features of the self-concept can be located outside of the individual and inside close or related others. The authors use this insight to reinterpret data previously said to support the empathy-altruism model of helping, which asserts that empathic concern for another results in selflessness and true altruism. That is, they argue that the conditions that lead to empathic concern also lead to a greater sense of self-other overlap, raising the possibility that helping under these conditions is not selfless but (...) is also directed toward the self. In 3 studies, the impact of empathic concern on willingness to help was eliminated when oneness--a measure of perceived self-other overlap--was considered. Path analyses revealed further that empathic concern increased helping only through its relation to perceived oneness, thereby throwing the empathy-altruism model into question. The authors suggest that empathic concern affects helping primarily as an emotional signal of oneness. (shrink)

Employing a time-lagged sample of 371 North American individuals working full time in a wide range of industries, occupations, and levels, we contribute to research on employee outcomes of corporate social responsibility attributions as substantive or symbolic. Utilizing a mediated moderation model, our study extends previous findings by explaining how and why CSR attributions are related with work-related attitudes and subsequent individual performance. In support of our hypotheses, our findings indicate that the relationships between CSR attributions and individual performance are (...) mediated through person–organization fit and work-related attitudes. Additionally, when CSR is perceived as important, substantive CSR is positively related to, and symbolic CSR is negatively related to, perception of fit with the organization. These findings contribute toward our understanding of the complex effect CSR has on employees’ work outcomes. Practical implications and future research directions are discussed. (shrink)

The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...) three such religions—Zoraoastrianism, Judaism, and Islam. In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India. (shrink)

The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...) three such religions—Zoraoastrianism, Judaism, and Islam. In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India. (shrink)

The rediscovery of the sacred needs to take into account the neural underpinnings of faith and meaning and also draw on the insights of the emerging discipline of complexity studies, which explore a tendency toward adaptive self‐organization that seemingly is inherent in the universe. Both neuroscience and complexity studies contribute to our understanding of the brain's activity as it transforms raw stimuli into recognizable patterns, and thus “humanizes” all our perceptions and understandings. The brain is our physical anchor in the (...) natural environment—and its human capacities orbit us into the emerging world of culture (including religion), which provides a template for the brain's function of making sense of an ambiguous reality. The humanizing brain holds together scientific causality and religious meaning, working both bottom‐up (linking the physical and the experiential) and top‐down (beginning with the whole of things, or God). These processes we know as “mind” (experienced as intentionality, subjective consciousness, empathy, imagination, memory, adaptability). We maintain that such processes are not only subjective but built into “the way things really are.” Thus, they carry the most privileged information about the nature of reality to which we human beings have access. For not only are we humans observers and logicians, but we are embedded in the larger reality; and as we strive to make sense of it all, we become both Homo sapiens and Homo religiosus. (shrink)

The March 1999 issue of Zygon provides a case illustration of a religion‐and‐science conversation. The three responses to the issues raised by The Humanizing Brain represent a spectrum ranging from skepticism to affirmation. Each is examined in turn. Next, we present a constructive set of guidelines beginning with the recognition that interdisciplinary talk requires stretching disciplinary language into metaphor and analogy. We conclude with a methodology emphasizing empiricism and wholism.

If students are to understand ethical problems at work, practical applications are essential in translating classroom learning into real world knowledge. This article describes the ethical complaint letter as one pedagogical approach for MBA students to understanding real world ethical situations. Students write an objective, fact-filled complaint letter to an organization that has behaved in an unethical manner toward them. A specific assignment protocol is presented for the students and for discussing organizational responses in class. Finally, an examination of expected (...) outcomes, cautions, and learning opportunities is detailed. (shrink)

The pluralism of methodologies and severe time constraints pose important challenges to pedagogy in clinical ethics. We designed a step-by-step student handbook to operate within such constraints and to respect the methodological pluralism of bioethics and clinical ethics. The handbook comprises six steps: Step 1: What are the facts of the case?; Step 2: What are your obligations to your patient?; Step 3: What are your obligations to third parties to your relationship with the patient?; Step 4: Do your obligations (...) converge or conflict?; Step 5: What is the strongest objection that could be made to the identification of convergence in step 4 or the arguments in step 4? How can this objection be effectively countered?; and Step 6: How could the ethical conflict, or perceived ethical conflict, have been prevented? (shrink)

A rationale is presented for using social roles as the basis for developing a social roles curriculum framework at the secondary level. The construct social role is defined as a pattern of behaviours and attitudes related to a specific function or position as expected by society. Havighurst's social role concept provides background information for the current research project. This study attempts to revitalise Havighurst's social role theory within a contemporary context. Data were collected from 300 adults on a community survey (...) that was distributed within the Tampa Bay Area, USA. The survey controlled for an equal number of respondents grouped by age, gender, and SES level. Particular social roles emerged from the analysis as salient for certain adult groups. It was found that students need to be prepared for the various new social roles they will fill as adults, and that secondary school curricula should be rethought along these lines. The importance of such under-valued social roles as friendship is contemplated for formal school learning. Finally, perspectives are advanced for integrating the research findings into the secondary school curriculum. (shrink)

Neokantismes: la marque du pluriel indique d'emblee que le mot d'ordre des annees 1865 Retour a Kant! regroupe differentes ecoles. Les auteurs dont les textes inedits en francais se trouvent ici rassembles et traduits, appartiennent en effet soit a l'ecole de Marbourg (H. Cohen, P. Natorp et E. Cassirer) soit a l'ecole de Bade (W. Windelband, H. Rickert, E. Lask, J. Cohn). Le point commun du neokantisme logique des premiers et du neokantisme axiologique des seconds consiste en une volonte d'asseoir (...) le positivisme sur un fondement philosophique respectueux de l'attitude phenomenologique. Kant apparut donc a tous ces penseurs comme science rigoureuse a condition toutefois de ne considerer le sujet transcendantal que comme une fonction logique de la pensee qui elabore la forme et le contenu de la connaissance. A condition egalement de ne pas limiter l'entreprise critique a la physique, mais de l'etendre au fondement de toutes les sciences de l'esprit. (shrink)

Book reviewed in this article: In That Case: Medical Ethics in Everyday Practice. By Alastair Campbell and Roger Higgs. Medical Genetics Casebook: A Clinical Introduction to Medical Ethics Systems Theory. By Colleen D. Clements. Cases in Bioethics from the Hastings Center Report. Edited by Carol Levine and Robert M. Veatch. Hastings‐on‐Hudson.