Recent, well-publicized scandals, involving unethical conduct have rekindled interest in academic misconduct. Prior studies of academic misconduct have focussed exclusively on situational factors (e.g., integrity culture, honor codes), demographic variables or personality constructs. We contend that it is important to also examine how␣these classes of variables interact to influence perceptions of and intentions relating to academic misconduct. In a sample of 217 business students, we examined how integrity culture interacts with Prudence and Adjustment to explain variance in estimated frequency of (...) cheating, suspicions of cheating, considering cheating and reporting cheating. Age, integrity culture, and personality variables were significantly related to different criteria. Overall, personality variables explained the most unique variance in academic misconduct, and Adjustment interacted with integrity culture, such that integrity culture had more influence on intentions to cheat for less well-adjusted individuals. Implications for practice are discussed and future research directions are offered. (shrink)

The Federal Trade Commission has an important role to play in the governmental oversight of mobile health apps, ensuring consumer protections from unfair and deceptive trade practices and curtailing anti-competitive methods. The FTC’s consumer protection structure and authority is outlined before reviewing the recent FTC enforcement activities taken on behalf of consumers and against developers of mhealth apps. The article concludes with identification of some challenges for the FTC and modest recommendations for strengthening the consumer protections it provides.

There are many commonalities between the goals of transitional justice and domestic redress movements. We look at the movement for reparations for enslavement and Jim Crow in the United States as an example of a domestic reparations movement, and argue for the usefulness of the concept of transitional justice. We are particularly interested in showing that a future democratic transition – the end of mass incarceration – could animate a renewed push for reparations and a formal investigation into America’s legacy (...) of racial injustice. (shrink)

Rather than looking at protest in the ideal case, this book looks at how protest is actually practiced and argues that suitably constrained violent political protest is sometimes justified.

This essay extends Robin DiAngelo’s concept of white fragility in two directions. First, we outline an additional cause of white fragility. The lack of proper terminology available to discuss race-based situations creates a semantic false dichotomy, which often results in an inability to discuss issues of racism in a way that is likely to have positive consequences, either for interpersonal relationships or for social and political change. Second, we argue that white fragility, with its semantic foundations, has serious consequences for (...) racial justice. It perpetuates the mass incarceration of black Americans, and undergirds the knowledge gap and subsequent wealth gap. The result of these racial injustices, which are maintained partially through white fragility, is that black Americans do not live in a democracy; they neither occupy positions of social and political power, nor have the ability to obtain power or directly impact who does obtain power. (shrink)

We argue that violent political protest is justified in a generally just society when violence is required to send a message about the nature of the injustice at issue, and when it is not ruled out by moral or pragmatic considerations. Focusing on protest as a mode of public address, we argue that its communicative function can sometimes justify or require the use of violence. The injustice at the heart of the Baltimore protests—police brutality against black Americans —is a paradigmatic (...) case of this sort, because of the relationship of the police to the injustice and the protests against it. (shrink)

Relative to gender, race, and class, age relations are undertheorized. Yet age, like gender, is routinely accomplished in daily life. Grandmothers and adult daughters simultaneously do age and gender as they support one another in managing paid work and domestic responsibilities. Drawing on ethnographic data and interviews with 90 single mothers and 30 grandmothers in Russia, I explore intergenerational negotiations for support. Both single mothers and grandmothers are held accountable for doing gendered age, but labor and marriage markets tip the (...) balance in favor of single mothers. Single mothers re-create youth privilege, finding their lives simpler with a babushka. Some grandmothers embrace newer discourses of femininity, challenging assumptions about age and family status that oblige them to perform care work. But most grandmothers do whatever they can to help daughters, feeling more dependent than ever on them because of the uncertainties of capitalism and the state’s retrenchment. I contribute to theories of age and gender intersectionality by making visible both single mothers’ youth privilege and grandmothers’ unpaid, often devalued, care work. (shrink)

In his Advertisement to the incomplete first edition of the Treatise, Hume justifies his decision to publish the first two Books separately on the grounds that “the subjects of the understanding and passions make a compleat chain of reasoning by themselves”.1 The Advertisement to Book 3 qualifies its predecessor slightly, stating that Book 3 is “in some measure independent of the other two and requires not that the reader shou’d enter into all the abstract reasonings contain’d in them”. Precisely which (...) abstract lines of reasoning were complete by the end of Book 2, Hume does not say. As many commentators read T 1.4.6, personal identity seems a good candidate.... (shrink)

The purpose of this paper is to utilize virtue ethics as the appropriate paradigm by which to improve health care delivery to transgender individuals. Health disparities for transgender individuals occur external to the medical environment as well as internal to the medical profession. A commitment to virtue ethics should be undertaken to improve the care to transgender individuals.In this manuscript I call on virtue ethics to address the intersectionality of such environmental structures for the promotion of the good of the (...) patient as per the telos of medicine by Edmund Pellegrino, consistent with the eudaimonia of Aristotle’s Nicomachean Ethics. Virtue ethics is the appropriate paradigm for which bioethics can address the framework that poses barriers to access to health care and maintenance of health through a lack of competent, knowledgeable and compassionate providers for the transgender population.Further, I pose that ascribing to improving the care to the individual transgender patient involves a call to action to overcome social ecological spheres of influence that are affecting the health of the individual and thereby the population of the transgender individuals as a whole. Through virtue ethics, the virtuous physician improves the health of the transgender individual and the character of themselves and the profession of medicine. (shrink)

In this paper, I write about nurses of colour who have made significant contributions to nursing, yet are actively ignored in traditional nursing textbooks related to colonized thinking. One consequence of this is that when we think about comparing the disparities of the past to the present day, we see that we have not made much of a difference. The disparity is still huge. I call on all of us as nurses to challenge ourselves to think beyond the box of (...) colonized thought to what we know is true. (shrink)

The heavy drinking of alcohol remains primarily a hegemonically masculine ritual worldwide. Yet scholarship has undertheorized women’s practices in shaping the boundaries of masculine rituals, including drinking. Drawing on 12 months of ethnographic fieldwork and 151 interviews with single mothers, married mothers, nonresident fathers, and grandmothers from diverse class backgrounds, I demonstrate that Russian women perform extensive invisible management labor in attempting to produce responsible men. Constrained by a starkly unequal gender division of domestic labor, wives and mothers engage in (...) varied “patriarchal bargains” as they shape men’s drinking practices, co-producing hegemonic masculinity. Whereas in the Soviet period women also managed men’s drinking, today new gender strategies have emerged. More women are held accountable to a collusive femininity involving both accommodation and resistance, upholding men’s drinking privileges only if breadwinning occurs. As women perform invisible labor, they end up reproducing the conditions that demand this labor from them in the first place. Some women embrace an alternative femininity by becoming single mothers and refusing to manage men’s drinking, especially when men fail as breadwinners. Theorizing collusive and alternative femininities, as well as women’s invisible labor, advances our knowledge of how multiple femininities shape, and may in time change, hegemonic masculinity. (shrink)

The purpose of this book is to show how the science of biology has been influenced by ethical, religious, social, cultural and philosophical beliefs as to the nature of life and our human place in the natural world. It follows that there are accounts of theories and investigations from those of Aristotle to research in molecular biology today. These have been selected to illustrate the theme and there is no intention to present a comprehensive history of biology. It is suggested (...) that ethical beliefs in particular have a greater influence in biology than in other sciences, such as physics and chemistry, and this is because biology includes the study of ourselves and involves us in consideration of the value and purpose of life. Attitudes to non-human life are also coloured by ethical beliefs and though some philosophers, for example Descartes, thought that only human beings were capable of thought and feeling the general view has always been that animals were sentient. Our treatment of animals and our attitudes toward them have also been conditioned by religious views as to the position of humans in relation to the natural world. (shrink)

Describes the life and accomplishments of the scientist whom many scholars believe is both America's greatest philosopher and the father of American psychology.

In this work, Joshua Hochschild presents the semantic principles of Cajetan's understanding of analogy, arguing that they should be understood on their own terms and not as a commentary on Aquinas despite the inevitable comparisons between the two thinkers. In the first three chapters, Hochschild argues convincingly that Cajetan's discussion is aimed to answer specific questions that were occasioned by John Duns Scotus's arguments against analogy and not solely as an attempt to interpret Aquinas. Hochschild summarizes Scotus's arguments as objections (...) to the use of analogy in scientific reasoning, which his opponents thought must be used in order for metaphysics to remain a science . More specifically, Scotus argues that only a univocal treatment of being could preserve such reasoning.In chapter 4, Hochschild argues that Aquinas does not provide an answer to Scotus's challenge, although a Thomistic answer could be formulated based on his writings . Despite this charitable admission, however, Hochschild appears to gainsay any such solution by claiming the following: "The proposed rule that analogy involves a common res significata and diverse modi significandi does not help us explain why some analogical terms can be used in syllogisms without causing the fallacy of equivocation" . As an example, Hochschild cites the analogical use of. (shrink)

RÉSUMÉ : J’affirme que les normes sémantiques, y compris les normes mathématiques pour l’addition, sont réelles. Ces normes sont régies par des pratiques sociales d’attribuer aux autres et d’entreprendre soi-même la signification, et cet aspect sociale obscurci l’objectivité des normes. L’attribution par Kripke d’un paradoxe sceptique, quant à la possibilité de suivre une règle, relève d’une conception de la normativité selon laquelle les pratiques sociales sont insuffisantes pour autoriser les normes sémantiques. Or, une conception de la normativité qui prend comme (...) point de départ que les êtres humains font partie du monde, détrône cette idée fausse ainsi que le scepticisme sémantique qu’elle soutien. (shrink)

The suffering of war refugees is often regarded as a wrong-less harm. Although war refugees have been made worse off in severe ways, they have not been wronged, because no one intentionally caused their suffering. In military parlance, war refugees are collateral damage. As such, nothing is owed to them as a matter of justice, because their suffering is not the result of intentional wrongdoing; rather, it is the regrettable and unintended result of necessary and proportionate wartime actions. So, while (...) the warring national or extra-national groups might help war refugees, such aid is regarded as humanitarian, not as justice.I challenge the view that war refugees are harmed but not wronged when those harms directly result from necessary and proportionate wartime actions. War refugees are innocent bystanders, and so are an exception to the principle that permits defense by any necessary and proportionate means. Just as an individual may not kill or seriously harm an innocent bystander to save herself, so too national or extra-national groups may not create refugees to win a war. If such groups do create war refugees during the legitimate pursuit of military goals, they have wronged those refugees, and so owe them recompense. (shrink)

How much injustice and oppression must be tolerated before a revolution is justified? In theory, the United States’ political structure, by design, makes the question of revolution obsolete: by putting political power into the hands of the people via democratic mechanisms such as voting, the division of power among separate branches of government, and representative influence and control, there should be no need for revolution because everything the government does either has the consent of the people or is (relatively swiftly) (...) checked by their dissent. In practice, the United States’ political structure has failed to bring about such democratic justice. Given structural, systemic failures of justice (which promise to be ongoing), it is worth asking when, if ever, a revolution in the United States would be justified. To begin answering this question, we first turn to three traditional theories of revolution prominent in Western political theory, all of which have serious theoretical and practical problems, many of which are exacerbated by the contemporary American context in which our discussion is situated. We conclude that, if the aim of revolution is to bring about justice more equally enjoyed by all, then classic Western justifications of revolution are deeply flawed and possibly untenable. We propose a Confucian-inspired account of revolution, which promises to provide criteria for engaging in revolution that are neither solely directly democratic nor completely rights-based. This relational, virtue-theoretic account of revolution enables us to take into consideration not only the role of government, the nature of the ruler, and the nature of the governed, but also the nature of the relationship between the ruler and the governed. We contend that our proposal provides more, and better, resources for thinking through when, and under what conditions, a revolution would be justified in the contemporary United States. (shrink)

In current practice, decisions regarding whether or not to resuscitate infants born at the limits of viability are generally made with expectant parents during a prenatal consultation with a neonatologist. This article reviews the current practice of prenatal consultation and describes three areas in which current practice is ethically problematic: (1) risks to competence, (2) risks to information, and (3) risks to trust. It then reviews solutions that have been suggested in the literature, and the drawbacks to each. Finally, it (...) suggests that the model of prenatal consultation be altered in three ways: (1) that the prenatal consultation be viewed as a process over time, rather than a onetime event; (2) that decision making in the prenatal consultation be framed as a choice between nonresuscitation and a trial of neonatal intensive care, rather than a choice between “doing nothing” and “doing everything”; and (3) that the prenatal consultation process devote serious attention to both the transfer of information and the non-informational needs of families, rather than focus on the transfer of information alone. (shrink)

This article—a tribute to philosopher Bat-Ami Bar On—argues that states have obligations to not only resettle refugees, but also to put into place laws, policies, and procedures that are likely to ameliorate exclusionary attitudes and socio-political stances of existing members toward refugees and other forcibly displaced persons. The article begins with a recollection of Bar On, who encouraged the author to pursue the well-being of refugees as a worthy philosophical topic. The article then argues that refugee camps do not serve (...) the purpose of justice; therefore, resettlement must be sought. Resettlement, in turn, raises several questions that egalitarians must take more seriously. In the end, equitable resettlement of refugees requires a broad based ethics of inclusivity and equality that bolsters community willingness to share spaces and “live and let live” in the face of cultural differences. (shrink)

Reinterpreting Sartre’s main methodologies and removing Hegelian dialectics from his notion of violence, this book demolishes the supposed hostile intersubjective relations that characterizes all concrete relations. Furthering this stance, it reconstructs an interpretation of the "violent Sartre" and crafts an alternative response: one that rejects terrorist tactics, preemptive war and Western hegemony through democratization. Based on the latest debate on Sartre’s works on ethics and politics, this project examines the relevancy and new importance they hold for contemporary concerns -- the (...) reactionary nature of terrorism, the extremity of counter-violence, and limitations of democratization efforts -- all claiming to be justified in the name of "freedom" and "liberation." While it is the concern over the "terrorist’" nature of his writings that dominates the current debate, this project starts from the premise that it is as important to ask why violence is unjustified when it can put an end to a situation that disparages humanity. In arguing for the need for moral limitations to all violent struggles, and the need for seeing others as ends-for-themselves, it proceeds to outline a response based on existential humanist ethics that can reaffirm our moral compass. (shrink)

Oppression makes me angry. So, I am angry almost all of the time, as oppression (of various kinds) is endemic to our socio-political world. However, there is a growing philosophical literature that argues against anger as a necessary, virtuous, or important response to wrongdoing. Martha Nussbaum, in particular, argues that “anger is always normatively problematic, whether in the personal or in the public realm.” It is certainly true that anger can have bad or problematic effects, and it may well be (...) true that Nussbaum, and others who hold similar views, are on the right track in the moral realm. However, despite the serious moral worries surrounding anger (which I discuss in more detail below), I contend that maintaining an anti-anger position is mistaken in regard to the socio-political realm. In particular, I argue that anger is both an important, and a virtuous, response to the presence of oppression, that is, to the presence of widespread injustices that disproportionately negatively affect certain social groups, and their members, within and across societies. Anger, when in response to oppression, has the potential to be, not a vice, but a virtue. (shrink)

Women continue to remain underrepresented in STEM, and this gender disparity is particularly pronounced in leadership positions. Through in-depth, qualitative interviews of 39 women leaders in STEM, we identify common gender microaggressions they experience, and explore how these microaggressions affect their leadership experience and outcomes in the workplace. Our findings highlight five types of gender microaggressions women most often encounter, and how and when these microaggressions occur. We explore the negative impact that microaggressions can have on women’s work identities and (...) how they can trigger a cycle of rumination and self-doubt that may ultimately result in women choosing to leave STEM. Importantly, we surface the interventional and empowering role that allies play in triggering a redemptive sensemaking process that can support women leaders to build resilience and counter the negative effects of microaggressions. (shrink)

ObjectiveTo evaluate the relationship between recently trained paediatricians' ethics knowledge and exposure to a formal ethics or professionalism curriculum during residency.MethodsWe conducted a cross-sectional survey of recently trained paediatricians which included a validated 23-item instrument called the Test of Residents' Ethics Knowledge for Pediatrics. The sample included paediatricians who completed medical school in 2006–2008, whose primary specialty was paediatrics or a paediatric subspecialty, and who completed paediatric residency training in 2010–2011. This sample was stratified based on residency programme variables: presence (...) of a formal curriculum in ethics or professionalism, programme size and American Board of Pediatrics certifying exam passage rate. Paediatricians were randomly selected from each stratum for survey participation.ResultsAmong the 370 responding paediatricians (55%), the mean knowledge score was 17.3 (SD 2.2) out of a possible 23. Presence of a formal curriculum in ethics and/or professionalism was not significantly associated with knowledge. Knowledge was lowest on items about parental requests for a child to undergo genetic testing (2 items, 44% and 85% incorrect), preserving patient confidentiality over email (55% incorrect), decision-making regarding life-sustaining technologies (61% incorrect), and decision-making principles such as assent and parental permission (2 items, 47% and 49% incorrect).ConclusionsThis study highlights several areas in which paediatricians' knowledge may be low and that are amenable to targeted educational interventions. These findings should prompt discussion and research among ethicists and educators about how ethics and professionalism curricula can more consistently influence paediatricians' knowledge. (shrink)

Background: Ethics consultants (ECs) are increasingly expected to possess core knowledge and skills. Few data address whether ECs actually possess recommended core knowledge. We aimed to measure pediatric ECs’ understanding of ethical principles, identify knowledge gaps, and explore associations between experience/training and knowledge in pediatric ethics consultations. Methods: We identified the 2 ECs most knowledgeable in pediatric ethics from each of 45 freestanding children's hospitals and an equal number of general teaching hospitals in the United States. This yielded a sample (...) of 159 eligible pediatric ECs. Pediatric ECs were sent a survey measuring ethics training, characteristics of the ethics consultation service, and EC knowledge, as assessed by a previously validated scale entitled the Test of Residents’ Ethics Knowledge for Pediatrics (TREK-P). Of 102 completed surveys received, 99 were used in the analysis. Results: Seventy-three percent of ECs had completed ≥1 formal training modality, most commonly bioethics mini-courses, master's degrees, or certificate programs (20–30% each). Respondents infrequently received salary support (32%) or had a budget (28%) to support ethics work. The median TREK-P score was 19 (interquartile range [IQR] 17–21). Forty percent of subjects scored ≥20, surpassing the threshold of adequate performance proposed in previous work. Median scores were significantly higher among ECs with formal training in ethics but did not differ significantly by other variables. In secondary analyses, high scores (≥20) were significantly more common among ECs receiving salary support (55% vs. 33%, p = 0.04) and who had formal ethics training (47% vs. 22%, p = 0.02). Items pertaining to privacy, genetic testing, and assent, were answered incorrectly by >33% of ECs. Conclusions: High scores on a validated ethics knowledge scale were more common among ECs with salary support or formal ethics training. The study highlights knowledge gaps that warrant consideration as EC becomes a professionalized endeavor. (shrink)

This study investigated women’s lived experience of becoming less obsessed with their bodily appearance. Written narrative accounts were collected from seven women co-participants and a phenomenological analysis of these descriptive protocols was then performed in order to reveal the prereflective structure of the focal phenomenon, seven essential constituents of which emerged. A major goal of this research was to contribute to the undernourished area of phenomenological research regarding the experience of body image.