Rules of professional ethics are connected with the social role ascribed to people realising the given occupation. Professional ethics is often taking on the form of a code of professional ethic, that describes the socially accepted ideal.Professional ethics and businnes ethics are extensive and in our times vital phenomena of circumstantial ethics and their relation in a triangle: morality, economical life, politics. The moral norms mark out how you should act towards other people and towards yourself. The difference between moral norms and the law norms lies in dissimilarity of consequences, that every individual has to suffer in the case of breaking any of these rules. Every ethics, general or professional, is a set of rules which is an ethical behaviour. That is closely connected with the system of punishment and award in which people live.
Ethics is an international journal of moral, political, and legal philosophy. It publishes work from disciplines that have a normative dimension, including philosophy, law, economics, and social and political theory. ; Includes section "Book reviews". ; An international journal of social, political and legal philosophy. ; Ethics is an international journal of moral, political, and legal philosophy. It publishes work from disciplines that have a normative dimension, including philosophy, law, economics, and social and political theory. ; Includes section "Book reviews". ; Mode of access: Internet. ; v.1-41 (1890-1931)
Latest issue consulted: Vol. 106, no. 2 (Jan. 1996) ; "An international journal of social, political, and legal philosophy." ; Social science & humanities index ; Current contents: Behavioral, social and management sciences ; Sociological abstracts ; Social welfare, social planning/policy & social development ; Philosopher's index ; Index to book reviews in the humanities ; Book review index ; ABC pol sci ; Social sciences index ; Legal resource index ; Microfiche. ; Microfilm. ; Mode of access: Internet. ; Vols. 1-75. 1 v. (includes index to the journal under its earlier title); v. 1 (Oct. 1890)-100 (July 1990). (Includes index to the journal under its earlier title). 1 v
Ancient Egyptian ethical thought and action revolved around the notion of maat. Although there are no traces of a standard moral code surviving from ancient Egypt, moral principles are often reflected in the literature--especially works of wisdom literature, funerary books and songs, tomb biographies, and literary narratives. In these sources moral principles are mostly expressed in practical admonitions and general observations on everyday conduct, and are voiced by authoritative sages. Through the study of these sources one can observe the occurrence of a major change in ancient Egyptian ethical thought during the New Kingdom, when piety and religiosity became significant criteria for the judgment of the individual.
Ancient Egyptian ethical thought and action revolved around the notion of maat. Although there are no traces of a standard moral code surviving from ancient Egypt, moral principles are often reflected in the literature--especially works of wisdom literature, funerary books and songs, tomb biographies, and literary narratives. In these sources moral principles are mostly expressed in practical admonitions and general observations on everyday conduct, and are voiced by authoritative sages. Through the study of these sources one can observe the occurrence of a major change in ancient Egyptian ethical thought during the New Kingdom, when piety and religiosity became significant criteria for the judgment of the individual.
Ancient Egyptian ethical thought and action revolved around the notion of maat. Although there are no traces of a standard moral code surviving from ancient Egypt, moral principles are often reflected in the literature--especially works of wisdom literature, funerary books and songs, tomb biographies, and literary narratives. In these sources moral principles are mostly expressed in practical admonitions and general observations on everyday conduct, and are voiced by authoritative sages. Through the study of these sources one can observe the occurrence of a major change in ancient Egyptian ethical thought during the New Kingdom, when piety and religiosity became significant criteria for the judgment of the individual.
The article analyses publication ethics in the contemporary world. The first part of the article is devoted to the scientific ethics. Publication ethics is a part of scientific ethics and should be considered in the context of history of science and the development of moral principles in this field. The authors describe the main issues of scientific ethics in the second part of the 20(th) century. Many moral problems and dilemmas in this field were caused by the development of science and technology. Mass destruction weapons and the invention of nuclear bombs have made scientific community and government officials recognize the possible negative impact of the modern science and technology on humankind and the environment. At the same time, medical science began to contradict medicine as the profession. The main scientific aim is new scientific knowledge whereas human health and life are professional goals of medicine. The researches that Nazi scientists conducted were crimes against humanity. Since then research ethics has attracted public's attention to experiments involving humans. Today many international and governmental documents protect human participants and animals. The rapid development of science has made research ethics and then publication ethics very topical. The Committee on Publication Ethics, one of the most important organizations in the field of publication ethics, was founded by the editors of medical journals. The authors describe the concepts of scientific ethics and sociology of science by R. Merton, S. Fuller and J. Ziman. According to these concepts, publication activity of scientists is one of the most important factors that influence scientists' wages and funding their projects. That is why there are too many violations of publication ethics. The second part of the article analyses main violations of publication ethics and among them are 1) conflict of interests; 2) data fabrication; 3) plagiarism; 4) self-plagiarism, duplicated publications and "salami slicing"; 5) violations of authorship; 6) violations of journals' policies, criteria of publication, publication fees and others. The authors concluded that violations of publication ethics are very widespread in the world scientific community and sometimes it is very difficult to detect the violations and punish the guilty. At the same time, violations of publication ethics can prevent the violations in research ethics and other important fields of scientific ethics.
A free video-based ethics curriculum is putting a new face on an age-old problem�and helping educators light a better path for students. ; Based on the research of Cara Biasucci and Robert Prentice ; Business, Government & Society ; Management
New knowledge is said to be scientific if it includes logical, rational, open and objective nature in all things that provide benefits to the people around them. Therefore, a new scientist is said to be scientific if he has the characteristics mentioned earlier in his daily life, during the course of human life, knowledge does not always have a positive impact on human life, whether its nature can be felt by humans directly or indirectly, so that it can be said that it is a big burden for scientists to make knowledge impact changes for the better for humans, especially for the people who live together and are around the scientists themselves, if they cannot make changes for the better than that knowledge and The scientist, of course, cannot be said to be true knowledge and scientist, because in truth knowledge and scientists who actually walk on their path, of course logically and rationally will provide positive changes for themselves and their society. Sometimes it becomes a dilemma in practice between ethics and knowledge in a scientist who is not always in line between the two in every step, because a number of considerations must be adjusted at the same time, such as: political considerations, kinship, family, health and other personal and social considerations in conducting research. Everyday life, so that it is necessary for a scientist to observe every step of the way to be able to apply ethical knowledge and ethics that breathe knowledge, with the aim that people who are not scientists can take examples from scientists themselves in acting and ethically.
The capability approach is one of the most recent additions to the landscape of normative theories in ethics and political philosophy. Yet in its present stage of development, the capability approach is not a full-blown normative theory, in contrast to utilitarianism, deontological theories, virtue ethics, or pragmatism. As I will argue in this chapter, at present the core of the capability approach is an account of value, which together with some other (more minor) normative commitments adds up to a general normative framework that can be further developed in a range of more specific and detailed normative theories. The aim of this chapter is both to describe the capability approach, as it has been developed so far, as well as briefly exploring how a capabilitarian ethical theory could look like if we were to develop it in full. So what is the capability approach? In its most general description, the capability approach is a flexible and multi-purpose normative framework, rather than a precise theory of well-being, freedom. At its core are two normative claims: first, that the freedom to achieve well-being is of central moral importance, and second, that freedom to achieve well-being is to be understood in terms of people's valuable capabilities, that is, their real opportunities to do and be what they have reason to value. This framework can be used for a range of evaluative exercises, including most prominent the following: (1) the assessment of individual well-being; (2) the evaluation and assessment of social arrangements, including assessments of social and distributive justice; and (3) the design of policies and proposals about social change in society, which is at the core of social ethics. In all these normative endeavors, the capability approach prioritizes (a selection of) peoples' beings and doings and their opportunities to realize those beings and doings, for example their genuine opportunities to be educated, their ability to move around or to enjoy supportive social relationships. This stands in contrast to normative frameworks which endorse other accounts of value, like mental states or which focus on instrumental values (e.g. resources).
Throughout history, humans have explored new places, making both good and bad moral decisions along the way. As humanity proceeds to explore space, it is important that we learn from the successes and not repeat the mistakes of the past. This book provides the first comprehensive introduction to ethics as it applies to space exploration and use. It examines real-world case studies that exemplify the ethical challenges we face in exploring beyond Earth: space debris, militarization in space, hazardous asteroids, planetary protection, the search for extraterrestrial life, commercial and private sector activities in space, space settlements, very long duration missions, and planetary-scale interventions. Major themes include human health, environmental concerns, safety and risk, governance and decision-making, and opportunities and challenges of multidisciplinary and international contexts. Ideal for classroom use and beyond, the book provides ways of thinking that will help students, academics and policymakers examine the full range of ethical decisions on questions related to space exploration ; https://scholarcommons.scu.edu/faculty_books/1522/thumbnail.jpg
In our era, of globalization, of postmodernism, we may speak about modern ethic management. The complex and multilevel system which is the entity, i.e. firm, company, organization, is confronting with different challenges of the endogenous factors and exogenous factors (the natural and business environment). What we are interested in emphasizing the other modality of ruling an entity: the mismanagement. The mismanagement exists, not only in Romania, but all over the world, because in a competitive and open economy, not all the companies succeed, some of them go into insolvency, fail and disappear. Why? Either because managers' incompetence and inabilities, or intentionally, pursuing unorthodox interests, outside the firm and supported by the organization in question management. Thus, it come up the natural question: we can talk about "Ethics" in this situation, or we are talking about "a special Ethics", or we are not talking at all about Ethics? These issues we try to emphasize them and to find an approach to complete or to highlight the importance of Ethics as qualitative and substance element of today entities' activities. These are the types of entities which tend to globalize and to enter in different political and economic spheres of influence, at regional or international levels.
Experimentation in the social sciences, by its very nature, requires researchers to manipulate and control key aspects of the social setting so as to determine what effect, if any, these manipulations have on the people in that setting. Such studies, although unmatched in terms of their scientific yield, nonetheless raise questions of ethics: Do researchers have the moral right to conduct experiments on their fellow human beings? What practices are unacceptable and what procedures are allowable? Can standards be established to safeguard the rights of participants?
The present work aims to point out some possible tasks for the Karl-Otto Apel´s discourse ethics today. Such tasks may concentrate on the need for a theory of the institutionalization of practical discourse, as a form of socially realized practical rationality. The question that has to be answered is what frame conditions should be found in the discourse so that it can be put into practice and what political-institutional effects it can produce in the context of really existing institutions. Starting with Gehlen and Luhmann -although to a lesser extent-, Apel interprets institutions as systems of self-affirmation that, on the one hand, free the subjects from the burden of action, but, on the other hand, limit or determine the consensual-argumentative rationality of discourse. The functional coercions (Sachzwänge) of the institutions configure a field of action and a type of rationality that, according to Apel, should be under the control of institutionalized discourse as a rational public sphere (Öffentlichkeit). The relationship between the ideal normative criteria of the institutionalized practical discourse and the existing institutions must be interpreted as a non-surmountable dialectical tension or intertwining. If this interpretation is correct, the discourse ethics, as a critical theory of society, cannot be understood as an application without more ideal normative criteria to the historical reality or adaptation of that reality to ideal criteria in its vertical sense, but as a mutual horizontal correlation.
The present work aims to point out some possible tasks for the Karl-Otto Apel´s discourse ethics today. Such tasks may concentrate on the need for a theory of the institutionalization of practical discourse, as a form of socially realized practical rationality. The question that has to be answered is what frame conditions should be found in the discourse so that it can be put into practice and what political-institutional effects it can produce in the context of really existing institutions. Starting with Gehlen and Luhmann -although to a lesser extent-, Apel interprets institutions as systems of self-affirmation that, on the one hand, free the subjects from the burden of action, but, on the other hand, limit or determine the consensual-argumentative rationality of discourse. The functional coercions (Sachzwänge) of the institutions configure a field of action and a type of rationality that, according to Apel, should be under the control of institutionalized discourse as a rational public sphere (Öffentlichkeit). The relationship between the ideal normative criteria of the institutionalized practical discourse and the existing institutions must be interpreted as a non-surmountable dialectical tension or intertwining. If this interpretation is correct, the discourse ethics, as a critical theory of society, cannot be understood as an application without more ideal normative criteria to the historical reality or adaptation of that reality to ideal criteria in its vertical sense, but as a mutual horizontal correlation.
