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The nature of economic relations directly depends on moral and ethical features of the economic agents. At this moment Russia has got a unique opportunity to build a civilized model of economy by adjusting the moral and ethical features of the economic agents. The author presents a three-level structure of the moral and ethical features of individuals. Each level (material, intellectual and social) is determined by the features such as diligence, frugality, intelligence, initiativeness, honesty, trust, responsibility, humanness, patriotism. The peculiarity of the civilized model of economy is a commitment to balance the different social groups' interests. The different moral and ethical features form human and social capital of the individual or the society as a whole. In particular the elements of the material level in the structure of the moral and ethical features of the economic agents form labor capital (as a desire and ability to work) and health capital (health and health preserving behaviour). Intellectual level of moral and ethical features (intelligence, initiativeness, creativity) generate intellectual capital. Social capital is based on social features: honesty, trust, responsibility, humanness, patriotism. Labor, health and intellectual capital are considered to be the elements of human capital. Human and social types of capital constitute moral and ethical capital of the economic agents as the key resource of civilized economy. This type of capital can be defined as unlimited, synergetic and able to influence on other economic resources efficiency. On the basis of analysis of economic efficiency indicators evolution the article suggests the methodology of moral and ethical capital evaluating by summarizing absolute economic losses of its misuse. Consideration of types of capital classification and of the structure of moral and ethical capital enables author to suggest recommendations on how to increase the definite elements of moral and ethical capital of the Russian society by means of government social, economic and institutional policy.

In Natural Ethical Facts William Casebeer argues that we can articulate a fully naturalized ethical theory using concepts from evolutionary biology and cognitive science, and that we can study moral cognition just as we study other forms of cognition. His goal is to show that we have "softly fixed" human natures, that these natures are evolved, and that our lives go well or badly depending on how we satisfy the functional demands of these natures. Natural Ethical Facts is a comprehensive examination of what a plausible moral science would look like. Casebeer begins by discussing the nature of ethics and the possible relationship between science and ethics. He then addresses David Hume's naturalistic fallacy and G. E. Moore's open-question argument, drawing on the work of John Dewey and W. V. O. Quine. He then proposes a functional account of ethics, offering corresponding biological and moral descriptions. Discussing in detail the neural correlates of moral cognition, he argues that neural networks can be used to model ethical function. He then discusses the impact his views of moral epistemology and ontology will have on traditional ethical theory and moral education, concluding that there is room for other moral theories as long as they take into consideration the functional aspect of ethics; the pragmatic neo-Aristotelian virtue theory he proposes thus serves as a moral "big tent." Finally, he addresses objections to ethical naturalism that may arise, and calls for a reconciliation of the sciences and the humanities. "Living well," Casebeer writes, "depends upon reweaving our ethical theories into the warp and woof of our scientific heritage, attending to the myriad consequences such a project will have for the way we live our lives and the manner in which we structure our collective moral institutions."

I argue for a conception of moral community as "ethical home," in which home is a hybrid public and private concept, cohered through members' complicit participation in the formation and endorsement of the community's values and practices. In this essay I present and defend three premises that comprise my argument for this conception of moral community as an ethical home. First, I make a case for why "home" is an apt conception of moral community, defining the features of home relevant to my claim, and clarifying which connotations of home I am abandoning by modifying home to be an "ethical" home. Second, I illustrate how when the concept of moral community is conceptualized as an ethical home, it is formed and defined by a community's practices of moral self-definition, that occur within the ethical home-making process. Third, I claim that the process of ethical home-making, through moral self-definition around cohering values and practices, renders members of an ethical home as both rights holders within the ethical home, and as having shared responsibility for their fellow ethical home members.

What does ethics mean in human resource management (HRM)? In this paper, based on the results of action research projects conducted with the participation of 76 HR experts in five groups, we provide insights into two issues. First we identify the most common dilemma-patterns in HRM activities in present-day Hungary (dismissal, disciplinary actions, recruitment and organizational culture). Then, we move on to the reasons for moral silence as identified by HRM experts (among others, a lack of ethical knowledge, the lifelessness of the ethical institutional framework, ignorance and fear, power games and buck-passing).

Some organisations, and some individual humans, violate moral and ethical rules, whether or not they are written down in laws or codes of conduct. Corporate transgressions, as this behaviour is called, occur because of the actions of those in charge, usually bright and dedicated people. Immoral and unethical conduct can adversely affect the safety of workers, the general public and the environment. A scoping review method for a literature search is used to explore morality and ethics in relation to health and safety management. Our findings show that controlling the risks associated with misconduct and corporate transgression is not usually seen as a responsibility allocated to safety systems but is left to general management and corporate governance. The moral and ethical principles, however, can be applied in safety management systems to prevent misconduct and transgression-related safety risks. Our results show that ethical leadership, ethical behaviour, sustaining an ethical climate and implementation of an ethical decision-making process emerge as key preventive measures. The discussion presents a proposed way to include these measures in safety management systems. Conclusion and recommendations underline that unwanted behaviour and transgression risks can be brought under control, starting from a set of best practices. Not only the managers themselves but also board members, independent external supervisors and government regulators need to embrace these practices.

BACKGROUND: Ethical climate and moral distress have been shown to affect nurses' ethical behaviour. Despite the many ethical issues in paediatric oncology nursing, research is still lacking in the field. RESEARCH AIM: To investigate paediatric oncology nurses' perceptions of ethical climate and moral distress. RESEARCH DESIGN: In this cross-sectional study, data were collected using Finnish translations of the Swedish Hospital Ethical Climate Survey–Shortened and the Swedish Moral Distress Scale–Revised. Data analysis includes descriptive statistics and non-parametric analyses. RESPONDENTS AND RESEARCH CONTEXT: Ninety-three nurses, working at paediatric oncology centres in Finland, completed the survey. ETHICAL CONSIDERATIONS: According to Finnish legislation, no ethical review was needed for this type of questionnaire study. Formal research approvals were obtained from all five hospitals. Return of the questionnaire was interpreted as consent to participate. RESULTS: Ethical climate was perceived as positive. Although morally distressing situations were assessed as highly disturbing, in general they occurred quite rarely. The situations that did appear often reflected performing procedures on school-aged children who resist such treatment, inadequate staffing and lack of time. Perceptions of ethical climate and frequencies of morally distressing situations were inversely correlated. DISCUSSION: Although the results echo the recurrent testimonies of busy work shifts, nurses could most often practise nursing the way they perceived as right. One possible explanation could be the competent and supportive co-workers, as peer support has been described as helpful in mitigating moral distress. CONCLUSION: Nurturing good collegial relationships and developing manageable workloads could reduce moral distress among nurses.

Background: Ethical climate and moral distress have been shown to affect nurses' ethical behaviour. Despite the many ethical issues in paediatric oncology nursing, research is still lacking in the field. Research aim: To investigate paediatric oncology nurses' perceptions of ethical climate and moral distress. Research design: In this cross-sectional study, data were collected using Finnish translations of the Swedish Hospital Ethical Climate Survey–Shortened and the Swedish Moral Distress Scale–Revised. Data analysis includes descriptive statistics and non-parametric analyses. Respondents and research context: Ninety-three nurses, working at paediatric oncology centres in Finland, completed the survey. Ethical considerations: According to Finnish legislation, no ethical review was needed for this type of questionnaire study. Formal research approvals were obtained from all five hospitals. Return of the questionnaire was interpreted as consent to participate. Results: Ethical climate was perceived as positive. Although morally distressing situations were assessed as highly disturbing, in general they occurred quite rarely. The situations that did appear often reflected performing procedures on school-aged children who resist such treatment, inadequate staffing and lack of time. Perceptions of ethical climate and frequencies of morally distressing situations were inversely correlated. Discussion: Although the results echo the recurrent testimonies of busy work shifts, nurses could most often practise nursing the way they perceived as right. One possible explanation could be the competent and supportive co-workers, as peer support has been described as helpful in mitigating moral distress. Conclusion: Nurturing good collegial relationships and developing manageable workloads could reduce moral distress among nurses. ; publishedVersion ; Peer reviewed

Austerity, by its very nature, imposes constraints by limiting the options for action available to us because certain courses of action are too costly or insufficiently cost effective. In the context of healthcare, the constraints imposed by austerity come in various forms; ranging from the availability of certain treatments being reduced or withdrawn completely, to reductions in staffing that mean healthcare professionals must ration the time they make available to each patient. As austerity has taken hold, across the United Kingdom and Europe, it is important to consider the wider effects of the constraints that it imposes in healthcare. Within this paper, we focus specifically on one theorised effect—moral distress. We differentiate between avoidable and unavoidable ethical challenges within healthcare and argue that austerity creates additional avoidable ethical problems that exacerbate clinicians' moral distress. We suggest that moral resilience is a suitable response to clinician moral distress caused by unavoidable ethical challenges but additional responses are required to address those that are created due to austerity. We encourage clinicians to engage in critical resilience and activism to address problems created by austerity and we highlight the responsibility of institutions to support healthcare professionals in such challenging times.

BACKGROUND: As 'disease detectives' and directors of public health programs, field epidemiologists play essential roles in protecting public health. Although ethical issues receive considerable attention in medical and research settings, less is known about ethical challenges faced by field epidemiologists in public health programs. Similarly, little is known about moral distress among field epidemiologists, i.e., situations in which they are constrained from acting on what they know to be morally right. Moral distress is strongly associated with empathy fatigue, burnout, reduced job retention, and disengagement. To better understand ethics training needs for field epidemiologists, in February 2019, members of TEPHIConnect, an online and mobile networking platform for Field Epidemiology Training Program (FETP) alumni, were invited to participate in an anonymous survey about ethical challenges and moral distress. RESULTS: Among 126 respondents from 54 countries, leading causes of ethical dilemmas included inadequate informed consent (61%), inequitable allocation of resources (49%), and conflicts of interest (43%). These occur primarily in settings of disease outbreaks (60%); research (55%); and public health programs at the state, province, or national level (45%) or community level (43%). Work-related moral distress was reported by 91% of respondents, including 26% who experience it "frequently" or "almost always." Field epidemiologists working in low- and low-middle income countries were more likely to report moral distress "frequently" or "almost always" than those in higher-income countries (33.0% vs 9.1%, P = 0.006). The most common perceived contributors to moral distress included excessive stress and work demands (30%) and inadequate support from leaders (25%). CONCLUSIONS: Field epidemiologists face significant work-related ethical challenges, which are endemic to public health and political systems. A substantial proportion of field epidemiologists also experience some degree of moral distress, often in ...

The Life Esidimeni tragedy highlights several ethical transgressions. Health professionals' ethics are put to the test when their own interests are balanced against competing claims. Core values of compassion, competence and autonomy, together with respect for fundamental human rights, serve as the foundation of ethical practice in healthcare. These values are increasingly being challenged by governments and other third parties. The duties conferred on healthcare practitioners require them to act responsibly and be accountable for their actions. Codes in healthcare serve as a source of moral authority. The Gauteng health authorities exerted tremendous power and created a culture of fear and disempowerment among healthcare practitioners. When health professionals choose to support state interests instead of those of patients, problematic dual-loyalty conflicts arise.

Today we observe popularization of elaboration of codes addressed to various social groups. However, it is reasonable to search for answers to questions about conditions of their design and possibilities of their practical use. This article aims to provide a critical review of the literature in the field of opinions specifically related to the issue of codification professional ethics. Article first describes meanings attributed to the concept of a code of ethics and basic ethical positions. Next review leads to a discussion on supporters and opponents arguments on codification standards.

What are the moral challenges that confront doctors as they manage healthcare institutions? How do we build trust in medical organisations? How do we conceptualize moral action? Based on accounts given by senior doctors from organisations throughout the UK, this book discusses the issues medical leaders find most troubling and identifies the moral tensions they face. Moral Leadership in Medicine examines in detail how doctors protect patients' interests, implement morally controversial change, manage colleagues in difficulty and rebuild trust after serious medical harm. The book discusses how leaders develop moral narratives to make sense of these situations, how they behave while balancing conflicting moral goals and how they influence those around them to do the right thing in difficult circumstances. Based on empirical ethical analysis, this volume is essential reading for clinicians in leadership roles and students and academics in the fields of healthcare management, medical law and healthcare ethics