Search results for 'Duty' (try it on Scholar)

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Profile: Kayla Duty (Oakland University)
  1. Christine M. Korsgaard (1996). From Duty and for the Sake of the Noble: Kant and Aristotle on Morally Good Action. In Stephen Engstrom & Jennifer Whiting (eds.), Aristotle, Kant, and the Stoics: Rethinking Happiness and Duty. Cambridge University Press.score: 21.0
    Aristotle believes that an agent lacks virtue unless she enjoys the performance of virtuous actions, while Kant claims that the person who does her duty despite contrary inclinations exhibits a moral worth that the person who acts from inclination lacks. Despite these differences, this chapter argues that Aristotle and Kant share a distinctive view of the object of human choice and locus of moral value: that what we choose, and what has moral value, are not mere acts, but actions: (...)
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  2. Michael Cholbi (2010). The Duty to Die and the Burdensomeness of Living. Bioethics 24 (8):412-420.score: 18.0
    This article addresses the question of whether the arguments for a duty to die given by John Hardwig, the most prominent philosophical advocate of such a duty, are sound. Hardwig believes that the duty to die is relatively widespread among those with burdensome illnesses, dependencies, or medical conditions. I argue that although there are rare circumstances in which individuals have a duty to die, the situations Hardwig describes are not among these.After reconstructing Hardwig's argument for such (...)
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  3. Jason Kawall (2004). Moral Response-Dependence, Ideal Observers, and the Motive of Duty: Responding to Zangwill. [REVIEW] Erkenntnis 60 (3):357-369.score: 18.0
    Moral response-dependent metaethical theories characterize moral properties in terms of the reactions of certain classes of individuals. Nick Zangwill has argued that such theories are flawed: they are unable to accommodate the motive of duty. That is, they are unable to provide a suitable reason for anyone to perform morally right actions simply because they are morally right. I argue that Zangwill ignores significant differences between various approvals, and various individuals, and that moral response-dependent theories can accommodate the motive (...)
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  4. Kimberley Brownlee (2008). Legal Obligation as a Duty of Deference. Law and Philosophy 27 (6):583 - 597.score: 18.0
    An enduring question in political and legal philosophy concerns whether we have a general moral obligation to follow the law. In this paper, I argue that Philip Soper’s intuitively appealing effort to give new life to the idea of legal obligation by characterising it as a duty of deference is ultimately unpersuasive. Soper claims that people who understand what a legal system is and admit that it is valuable must recognise that they would be morally inconsistent to deny that (...)
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  5. Julie Tannenbaum (2002). Acting with Feeling From Duty. Ethical Theory and Moral Practice 5 (3):321-337.score: 18.0
    A central claim in Kantian ethics is that an agent is properly morally motivated just in case she acts from duty alone. Bernard Williams, Michael Stocker, and Justin Oakley claim that certain emotionally infused actions, such as lending a compassionate helping hand, can only be done from compassion and not from duty. I argue that these critics have overlooked a distinction between an action's manner, how an action is done, and its motive, the agent's reason for acting. Through (...)
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  6. Tongdong Bai (2010). What to Do in an Unjust State?: On Confucius's and Socrates's Views on Political Duty. [REVIEW] Dao: A Journal of Comparative Philosophy 9 (4):375-390.score: 18.0
    Confucius argued for the centrality of the superior man’s political duty to his fellow human beings and to the state, while Socrates suggested that the superior man (the philosopher) may have no such political duty. However, Confucius also suggested that one not enter or stay—let alone save—a troubled state, while Socrates stayed in an unjust state, apparently fulfilling his political duty to the state by accepting an unjust verdict. In this essay, I will try to show how (...)
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  7. Simon Cushing (1999). Rawls and "Duty-Based" Accounts of Political Obligation. APA Newsletter on Law and Philosophy 99 (1):67-71.score: 18.0
    Rawls's theory of political obligation attempts to avoid the obvious flaws of a Lockean consent model. Rawls rejects a requirement of consent for two reasons: First, the consent requirement of Locke’s theory was intended to ensure that the liberty and equality of the contractors was respected, but this end is better achieved by the principles chosen in the original position, which order the basic structure of a society into which citizens are born. Second, "basing our political ties upon a principle (...)
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  8. Katrin Flikschuh (2007). Duty, Nature, Right: Kant's Response to Mendelssohn in Theory and Practice III. Journal of Moral Philosophy 4 (2):223-241.score: 18.0
    This paper offers an imminent interpretation of Kant's political teleology in the context of his response to Moses Mendelssohn in Theory and Practice III concerning prospects of humankind's moral progress. The paper assesses the nature of Kant's response against his mature political philosophy in the Doctrine of Right . In `Theory and Practice III' Kant's response to Mendelssohn remains incomplete: whilst insisting that individuals have a duty to contribute towards humankind's moral progress, Kant has no conclusive answer as to (...)
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  9. Christopher Heath Wellman (2005). Is There a Duty to Obey the Law? Cambridge University Press.score: 18.0
    The central question in political philosophy is whether political states have the right to coerce their constituents and whether citizens have a moral duty to obey the commands of their state. Christopher Heath Wellman and A. John Simmons defend opposing answers to this question. Wellman bases his argument on samaritan obligations to perform easy rescues, arguing that each of us has a moral duty to obey the law as his or her fair share of the communal samaritan chore (...)
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  10. Wim Vandekerckhove & Eva E. Tsahuridu (2010). Risky Rescues and the Duty to Blow the Whistle. Journal of Business Ethics 97 (3):365 - 380.score: 18.0
    This article argues that whilst the idea of whistleblowing as a positive duty to do good or to prevent harm may be defendable, legislating that duty is not feasible. We develop our argument by identifying rights and duties involved in whistleblowing as two clusters: one of justice and one of benevolence. Legislative arguments have evolved to cover the justice issues and the tendency exists of extending rights and duties into the realm of benevolence. This article considers the problematic (...)
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  11. Florian Wettstein (2010). The Duty to Protect: Corporate Complicity, Political Responsibility, and Human Rights Advocacy. [REVIEW] Journal of Business Ethics 96 (1):33 - 47.score: 18.0
    Recent years have heralded increasing attention to the role of multinational corporations in regard to human rights violations. The concept of complicity has been of particular interest in this regard. This article explores the conceptual differences between silent complicity in particular and other, more "conventional" forms of complicity. Despite their far-reaching normative implications, these differences are often overlooked.Rather than being connected to specific actions as is the case for other forms of complicity, the concept of silent complicity is tied to (...)
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  12. Lucy Carter (2007). A Case for a Duty to Feed the Hungry: GM Plants and the Third World. Science and Engineering Ethics 13 (1):69-82.score: 18.0
    This article is concerned with a discussion of the plausibility of the claim that GM technology has the potential to provide the hungry with sufficient food for subsistence. Following a brief outline of the potential applications of GM in this context, a history of the green revolution and its impact will be discussed in relation to the current developing world agriculture situation. Following a contemporary analysis of malnutrition, the claim that GM technology has the potential to provide the hungry with (...)
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  13. Michael Weber (2007). More on the Motive of Duty. Journal of Ethics 11 (1):65 - 86.score: 18.0
    A number of neo-Kantians have suggested that an act may be morally worthy even if sympathy and similar emotions are present, so long as they are not what in fact motivates right action–so long as duty, and duty alone, in fact motivates. Thus, the ideal Kantian moral agent need not be a cold and unfeeling person, as some critics have suggested. Two objections to this view need to be answered. First, some maintain that motives cannot be present without (...)
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  14. Joakim Sandberg (2011). Socially Responsible Investment and Fiduciary Duty: Putting the Freshfields Report Into Perspective. [REVIEW] Journal of Business Ethics 101 (1):143-162.score: 18.0
    A critical issue for the future growth and impact of socially responsible investment (SRI) is whether institutional investors are legally permitted to engage in it – in particular whether it is compatible with the fiduciary duties of trustees. An ambitious report from the United Nations Environment Programme’s Finance Initiative (UNEP FI), commonly referred to as the ‘Freshfields report’, has recently given rise to considerable optimism on this issue among proponents of SRI. The present article puts the arguments of the Freshfields (...)
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  15. J. Angelo Corlett (2001). Is There a Moral Duty to Die? Health Care Analysis 9 (1):41-63.score: 18.0
    In recent years, there has been a great deal of philosophical discussion about the alleged moral right to die. If there is such a moral right, then it would seem to imply a moral duty on others to not interfere with the exercise of the right. And this might have important implications for public policy insofar as public policy ought to track what is morally right.
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  16. Wendy A. Rogers (2002). Is There a Tension Between Doctors' Duty of Care and Evidence-Based Medicine? Health Care Analysis 10 (3):277-287.score: 18.0
    The interaction between evidence-based medicineand doctors' duty of care to patients iscomplex. One the one hand, there is surely anobligation to take account of the bestavailable evidence when offering health care topatients. On the other hand, it is equallyimportant to be aware of important shortcomingsin the processes and practices ofevidence-based medicine. There are tensionsbetween the population focus of evidence-basedmedicine and the duties that doctors have toindividual patients. Implementingevidence-based medicine may have unpredictableconsequences upon the overall quality of healthcare. Patients may (...)
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  17. Iain Brassington (2011). Defending the Duty to Research? Bioethics 25 (1):21-26.score: 18.0
    In 2005, John Harris published a paper in the Journal of Medical Ethics in which he claimed that there was a duty to support scientific research. With Sarah Chan, he defended his claims against criticisms in this journal in 2008. In this paper I examine the defence, and claim that it is not powerful. Although he has established a slightly stronger position, it is not clear that the defence is sufficiently strong to show that there is a duty (...)
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  18. William Martin (2009). Socially Responsible Investing: Is Your Fiduciary Duty at Risk? [REVIEW] Journal of Business Ethics 90 (4):549 - 560.score: 18.0
    Socially responsible investing identifies the fiduciary duty and liability for financial advisors serving individual and institutional clients when consulting in the SRI space. This article first discusses the role of a fiduciary emerging from both a legal and an ethical basis. Further, the special aspects of maintaining fiduciary duty and minimizing fiduciary liability are described as they relate to SRI. A number of recommendations are discussed: legal, ethical, and practice. This study argues that prudence focuses more on the (...)
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  19. Tina Rulli & Joseph Millum (forthcoming). Rescuing the Duty to Rescue. Journal of Medical Ethics.score: 18.0
    Clinicians and health researchers frequently encounter opportunities to rescue people. Rescue cases can generate a moral duty to aid those in peril. As such, bioethicists have leveraged a duty to rescue for a variety of purposes. Yet, despite its broad application, the duty to rescue is under-analyzed. In this paper, we assess the state of theorizing about the duty to rescue. There are large gaps in bioethicists’ understanding of the force, scope, and justification of the two (...)
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  20. Benjamin Ferguson (2012). Kant on Duty in the Groundwork. Res Publica 18 (4):303-319.score: 18.0
    Barbara Herman offers an interpretation of Kant’s Groundwork on which an action has moral worth if the primary motive for the action is the motive of duty. She offers this approach in place of Richard Henson’s sufficiency-based interpretation, according to which an action has moral worth when the motive of duty is sufficient by itself to generate the action. Noa Latham criticizes Herman’s account and argues that we cannot make sense of the position that an agent can hold (...)
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  21. Wim Dubbink (forthcoming). A Moral Grounding of the Duty to Further Justice in Commercial Life. Ethical Theory and Moral Practice:1-19.score: 18.0
    This paper argues that economic agents, including corporations, have the duty to further justice, not just a duty merely to comply with laws and do their share. The duty to further justice is the requirement to assist in the establishment of just arrangements when they do not exist in society. The paper is grounded in liberal theory and draws heavily on one liberal theorist, Kant. We show that the duty to further justice must be interpreted as (...)
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  22. Bina Gupta (2006). "Bhagavad Gītā" as Duty and Virtue Ethics: Some Reflections. Journal of Religious Ethics 34 (3):373 - 395.score: 18.0
    The paper examines the ethical conception of the most well-known and much discussed Hindu text, the "Bhagavad Gītā", in the context of the Western distinction between duty ethics and virtue ethics. Most of the materials published on the "Gītā" make much of its conception of duty; however, there is no systematic investigation of the notion of virtue in the "Gītā". The paper begins with a discussion of the fundamental characteristics of virtue ethics, before undertaking a discussion of the (...)
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  23. David B. Resnik & Darryl C. Zeldin (2008). Environmental Health Research on Hazards in the Home and the Duty to Warn. Bioethics 22 (4):209–217.score: 18.0
    When environmental health researchers study hazards in the home, they often discover information that may be relevant to protecting the health and safety of the research subjects and occupants. This article describes the ethical and legal basis for a duty to warn research subjects and occupants about hazards in the home and explores the extent of this duty. Investigators should inform research subjects and occupants about the results of tests conducted as part of the research protocol only if (...)
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  24. Tina Rulli, Ezekiel Emanuel & David Wendler (2012). The Moral Duty to Buy Health Insurance. Journal of the American Medical Association 308 (2):137-138.score: 18.0
    The 2010 Patient Protection and Affordable Care Act was designed to increase health insurance coverage in the United States. Its most controversial feature is the requirement that US residents purchase health insurance. Opponents of the mandate argue that requiring people to contribute to the collective good is inconsistent with respect for individual liberty. Rather than appeal to the collective good, this Viewpoint argues for a duty to buy health insurance based on the moral duty individuals have to reduce (...)
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  25. Irene Oh (2013). Muslim Governance and the Duty to Protect. Journal of Religious Ethics 41 (1):15-19.score: 18.0
    In this response to Johnson, Oh reaffirms the scholarly vision of Kelsay and Twiss, elaborates upon Muslim perspectives on human rights, and questions the emphasis on violent humanitarian interventions as part of the Responsibility to Protect mandate. Oh suggests that, in light of the historical relationship between Muslim and non-Muslim states and the aftermath of the second Iraq War, more consideration be given to the rebuilding of Muslim-majority societies. Oh also highlights the concept of duty as a religiously based (...)
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  26. John E. Atwell (1995). Fallacies in Two Objections to Kant's First Defense of the Duty of Beneficence in the Grundlegung. Argumentation 9 (4):633-643.score: 18.0
    The two best known objections to Kant's first defense of the duty of beneficence are examined and found to be fallacious. The first objection relies on the possibility of imagining an individual who would be willing for the maxim of nonbeneficence to be a universal law (but it fails to recognize that such an individual is not a rational person and thus not subject to morality at all); and the second objection, while granting the nonuniversalizability of the maxim of (...)
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  27. Benjamin Ferguson (2012). Kant on Duty in the Groundwork. Res Publica 18 (4):303-319.score: 18.0
    Barbara Herman offers an interpretation of Kant’s Groundwork on which an action has moral worth if the primary motive for the action is the motive of duty. She offers this approach in place of Richard Henson’s sufficiency-based interpretation, according to which an action has moral worth when the motive of duty is sufficient by itself to generate the action. Noa Latham criticizes Herman’s account and argues that we cannot make sense of the position that an agent can hold (...)
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  28. Steve Lydenberg (2013). Reason, Rationality, and Fiduciary Duty. Journal of Business Ethics 119 (3):1-16.score: 18.0
    This paper argues that since the last decades of the twentieth century the discipline of modern finance has directed fiduciaries to act "rationally"—that is, in the sole financial interest of their funds--downplaying the effects of their investments on others. This approach has deemphasized a previous, more "reasonable" interpretation of fiduciary duty that drew on a conception of prudence characterized by wisdom, discretion and intelligence—one that accounts to a greater degree for the relationship between one's investments and their effects on (...)
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  29. Samuel Mansell (2013). Shareholder Theory and Kant's 'Duty of Beneficence'. Journal of Business Ethics 117 (3):583-599.score: 18.0
    This article draws on the moral philosophy of Immanuel Kant to explore whether a corporate ‘duty of beneficence’ to non-shareholders is consistent with the orthodox ‘shareholder theory’ of the firm. It examines the ethical framework of Milton Friedman’s argument and asks whether it necessarily rules out the well-being of non-shareholders as a corporate objective. The article examines Kant’s distinction between ‘duties of right’ and ‘duties of virtue’ (the latter including the duty of beneficence) and investigates their consistency with (...)
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  30. Sibongile Ndashe (2004). The Duty to Protect Women From Sexual Violence in South Africa. Feminist Legal Studies 12 (2):213-221.score: 18.0
    In 1998 Ghia Van Eeden was sexually assaulted by a serial rapist who had escaped from police custody due to the negligence of the South African police authorities. Claiming that the State owed a common law duty of care to potential victims to protect them from violent crimes, Van Eeden sought damages for the harm she had suffered. In a path-breaking decision, the Supreme Court of Appeal (S.C.A.) found that a duty of care did indeed exist and that (...)
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  31. John Stanton-Ife (2006). Resource Allocation and the Duty to Give Reasons. Health Care Analysis 14 (3):145-156.score: 18.0
    In a much cited phrase in the famous English ‘Child B’ case, Mr Justice Laws intimated that in life and death cases of scarce resources it is not sufficient for health care decision-makers to ‘toll the bell of tight resources’: they must also explain the system of priorities they are using. Although overturned in the Court of Appeal, the important question remains of the extent to which health-care decision-makers have a duty to give reasons for their decisions. In this (...)
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  32. Victoria S. Wike (2014). Kantian Friendship: Duty and Idea. Diametros 39:140-153.score: 18.0
    Kant commentators have recently begun to pay attention to Kant’s account of friendship. They have asked questions, such as: Is his description of friendship consistent and robust and does it provide an account of friendship that satisfies common intuitions and expectations of friendship? Their answers to these questions have often been negative. At the same time, many of these critics share a common understanding of two basic aspects of Kant’s account of friendship. Kant sees friendship as both a duty (...)
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  33. David Wiggins (1991). Categorical Requirements: Kant and Hume on the Idea of Duty. The Monist 74 (1):83-106.score: 15.0
    If the theory advanced below is correct, then what is the difference (I know she [Philippa Foot]] will ask) between the moral must/must not and the must/must not of etiquette or the clubhouse? Looking forward to the conclusion I shall reach, let me reply, roughly and readily, that the difference will reside not in anything formal but in the depth, spread, and felt authority of the attachments to which the moral must/must not appeals-and categorically appeals.
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  34. Matthias Steup (ed.) (2001). Knowledge, Truth, and Duty: Essays on Epistemic Justification, Responsibility, and Virtue. Oxford University Press.score: 15.0
    This volume gathers eleven new and three previously unpublished essays that take on questions of epistemic justification, responsibility, and virtue. It contains the best recent work in this area by major figures such as Ernest Sosa, Robert Audi, Alvin Goldman, and Susan Haak.
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  35. Bina Gupta (2006). Bhagavad G?Tā as Duty and Virtue Ethics. Journal of Religious Ethics 34 (3):373-395.score: 15.0
  36. Iain Brassington (2007). John Harris' Argument for a Duty to Research. Bioethics 21 (3):160–168.score: 15.0
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  37. Shabbir M. H. Alibhai (2008). The Duty to Feed in Cases of Advanced Dementia. Journal of Religious Ethics 36 (1):37-52.score: 15.0
    Cases of dementia present us with difficult ethical dilemmas as we strive to care for those unable to care for themselves. In this article, I review the relevant Islamic texts on caring for the ill, alleviating suffering, and feeding the hungry-all in light of the modern clinical environment. I find that the ethical appropriateness of tube feeding at the end of life is not as clear-cut as it may seem. My analysis, however, suggests that Muslim scholars ought to favor insertion (...)
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  38. Rony Zachariah, Vincent Janssens & Nathan Ford (2006). Do Aid Agencies Have an Ethical Duty to Comply with Researchers? A Response to Rennie. Developing World Bioethics 6 (2):78–80.score: 15.0
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  39. John[from old catalog] Badcock (1938). Slaves to Duty. Detroit, Mich.,Labadie.score: 15.0
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  40. Wendy Doniger & J. Duncan M. Derrett (eds.) (1978/1977). The Concept of Duty in South Asia. Vikas Pub. House.score: 15.0
     
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  41. Melissa Seymour Fahmy (2013). Understanding Kant's Duty of Respect as a Duty of Virtue. Journal of Moral Philosophy 10 (6):723-740.score: 15.0
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  42. Lancelot Austin Garrard (1938). Duty and the Will of God. Oxford, Basil Blackwell.score: 15.0
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  43. Maxwell Silver (1938). The Ethics of Judaism From the Aspect of Duty. New York, Bloch Pub. Co..score: 15.0
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  44. Charles L. Sprung, Leonid A. Eidelman & Avraham Steinberg (1997). Is the Patient's Right to Die Evolving Into a Duty to Die?: Medical Decision Making and Ethical Evaluations in Health Care. Journal of Evaluation in Clinical Practice 3 (1):69-75.score: 15.0
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  45. James L. Werth, Elizabeth Reynolds Welfel & G. Andrew H. Benjamin (eds.) (2009). The Duty to Protect: Ethical, Legal, and Professional Considerations for Mental Health Professionals. American Psychological Association.score: 15.0
     
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  46. Pablo Gilabert (2005). The Duty to Eradicate Global Poverty: Positive or Negative? Ethical Theory and Moral Practice 7 (5):537 - 550.score: 14.0
    In World Poverty and Human Rights, Thomas Pogge argues that the global rich have a duty to eradicate severe poverty in the world. The novelty of Pogges approach is to present this demand as stemming from basic commands which are negative rather than positive in nature: the global rich have an obligation to eradicate the radical poverty of the global poor not because of a norm of beneficence asking them to help those in need when they can at little (...)
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  47. Margaret Moore (2009). Is Patriotism an Associative Duty? Journal of Ethics 13 (4):383 - 399.score: 14.0
    Associative duties—duties inherent to some of our relationships—are most commonly discussed in terms of intimate associations such as of families, friends, or lovers. In this essay I ask whether impersonal associations such as state or nation can also give rise to genuinely associative duties, i.e., duties of patriotism or nationalism. I distinguish between the two in terms of their objects: the object of patriotism is an institutionalized political community, whereas the object of nationalism is a group of people who share (...)
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  48. Alex Voorhoeve (2006). Is Poverty Our Problem? Introduction to the Forum on World Poverty and the Duty of Assistance. The Philosophers' Magazine 36:46-49.score: 14.0
    This paper provides an introductory discussion of questions about three moral duties in the context of global poverty: the duty to aid; the duty not to harm; and the duty to promote just global institutions.
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  49. Robert Bass (2006). Undermining Indirect Duty Theories. Between the Species (6):1.score: 14.0
    There is a class of views about our moral relations with non-human animals that share the idea that animals do not matter directly for ethical purposes: whatever duties or obligations we have with respect to animals are indirect, connected somehow to other duties or obligations – to other human beings, for example – in which the well-being or interests of animals do not figure. Criticisms of indirect duty theories have often focused either upon denying the link that is supposed (...)
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  50. Iain Brassington (2011). Is There a Duty to Remain in Ignorance? Theoretical Medicine and Bioethics 32 (2):101-115.score: 14.0
    Questions about information inform many debates in bioethics. One of the reasons for this is that at least some level of information is taken by many to be a prerequisite of valid consent. For others, autonomy in the widest sense presupposes information, because one cannot be in control of one’s life without at least some insight into what it could turn out to contain. Yet not everyone shares this view, and there is a debate about whether or not there is (...)
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