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Dana RH 《Professional psychology, research and practice》1994,25(4):349-354
The previous American Psychological Association (APA) assessment ethics code (APA, 1990) and the new code (APA, 1992) differ in content that is relevant to culturally sensitive practices (i.e., culture-specific assessment technologies, culture-specific service delivery styles, use of clients' first language, and recognition of non-Anglo-American belief systems). The new code falls short in areas that are in the process of development or remain controversial. Suggestions for implementation and supplementation are included. 相似文献
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The East Asian Region: Confucian Heritage And Its Modern Adaptation. Gilbert Rozman, 1990 Princeton, NJ, Princeton University Press, 1990 v‐x + 235 pp., $29.95 相似文献
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In this essay, we demonstrate that the field of computer ethics shares many core similarities with two other areas of applied
ethics, Academicians writing and teaching in the area of computer ethics, along with practitioners, must address ethical issues
that are qualitatively similar in nature to those raised in medicine and business. In addition, as academic disciplines, these
three fields also share some similar concerns. For example, all face the difficult challenge of maintaining a credible dialogue
with diverse constituents such as academicians of various disciplines, professionals, policymakers, and the general public,
Given these similarities, the fields of bioethics and business ethics can serve as useful models for the development of computer
ethics.
A version of this paper was presented at ETHICOMP98, the Fourth International Conference on Ethical Issues of Information
Technology, March 25–27, 1998, Erasmus University, the Netherlands.
Kenman Wong, Ph.D., is an Associate Professor of Business Ethics; Gerhard Steinke, Ph.D., is Professor of Management and Information
Systems. Both authors are at Seattle Pacific University's School of Business and Economics. 相似文献
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Business ethics and computer ethics: The view from Poland 总被引:1,自引:0,他引:1
Prof. Jacek Sojka 《Science and engineering ethics》1996,2(2):191-200
An Aristotelian approach to understanding and teaching business ethics is presented and defended. The newly emerging field
of computer ethics is also defined in an Aristotelian fashion, and an argument is made that this new field should be called
“information ethics”. It is argued that values have their roots in the life and practices of a community; therefore, morality
cannot be taught by training for a special way of reasoning. Transmission of values and norms occurs through socialization
— the process by which an individual absorbs not only values but also the whole way of life of his or her community. It follows
that business ethics and information ethics can be considered kinds of socialization into a profession: role learning and
acquiring a new self-identification. This way of understanding fields of applied ethics is especially important for their
proper development in Central-Eastern Europe because of endemic factors which are the result of recent political developments
there. 相似文献
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AbstractIn this paper, we investigate the implications that a general view of complexity - i.e. the view that complex phenomena are irreducible - hold for our understanding of ethics. In this view, ethics should be conceived of as constitutive of knowledge and identity, rather than as a normative system that dictates right action. Using this understanding, we elaborate on the ethics of complexity and the complexity of ethics. Whilst the former concerns the nature and the status of our modelling choices, the latter denotes a contingent and recursive understanding of ethics. Although the complexity of ethics cannot be captured in a substantive normative model, we argue that this view of ethics nevertheless commits one to, what we term, ‘the provisional imperative’. Like Kant’s categorical imperative, the provisional imperative is sub-stantively-empty; however, unlike Kant’s imperative, our imperative cannot be used to generate universal ethical principles. As such, the provisional imperative simultaneously demands that we must be guided by it, whilst drawing attention to the exclusionary nature of all imperatives. We further argue that the provisional imperative urges us to adopt a certain attitude with regard to ethical decision-making, and that this attitude is supported and nurtured by provisionality, transgressivity, irony, and imagination. 相似文献
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Davidson G 《Australian psychologist》1995,30(3):153-157
This essay aims to briefly summarise the collection of articles on confidentiality issues in psychology, and to highlight apparently conflicting opinions about the confidentiality rule. Conflicts are then analysed in terms of competing systems of ethics. Finally, the role for ethics education in psychology education and training is considered. 相似文献
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James E. McClellan Jr. 《Studies in East European Thought》1988,35(1):39-56
A philosophical movement, correctly called logical pragmatism, is growing up around the philosophy of W. V. O. Quine, Soviet scholars follow this development with clear and well-grounded understanding of the origins and tenets of the system. This essay continues the dialogue between contemporary Marxism-Leninism and logical pragmatism recommended by Soviet scholars.A Russian translation of this article is being published inFilosofskie nauki (Moscow). 相似文献
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《Journal of Global Ethics》2013,9(3):361-373
China is rising. As China ascends in power, it is likely that ‘Western’ administrators – American and European, in particular – will find that they must interact with Chinese administrators more and more. In this article, I offer readers a brief glimpse into Chinese administrative ethics through an investigation of two forms of Chinese philosophy – Confucianism and Taoism. In addition to reviewing these philosophies, I derive some consequences for a public service ethic that lies between the East and the West. In particular, this article includes some recommendations for the managerial implications of these two philosophies in the context of increased political and administrative connections between the West and China. 相似文献
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敬畏生命是智慧的开端 总被引:1,自引:0,他引:1
敬畏是对万物尊严的直观,是对超然性的辨识。犹太-基督教认为,智慧由敬畏推动,敬畏是信仰的前提,是信仰的根源。人们应当接受敬畏的指导。丧失敬畏,就会缺少洞察力。科学主义是失去敬畏的结果。学术界最近对科学主义的讨论,说明人文精神开始崛起。科学主义大概是一种国产货。我们今天应当在世界大家庭的语境中说话或言说。敬畏自然与敬畏生命,二者同中有异。但是,我们所说的敬畏自然,一点也不意味着自然主义。我们反对科学技术的僭越。自然主义恰恰忽视不同于单纯物质的生命。国内学者已经普遍注意到人类道德的关怀应当扩大到人类之外的存在上。 相似文献
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The traditional legal verdict of ‘not guilty by reason of insanity’ as well as the more recent verdict of ‘guilty but mentally ill’ rest on often unquestioned epistemological assumptions about human behavior and its causes, unjustified reliance on forensic psychiatrists, and questionable, if not deplorable ethical standards. This paper offers a critique of legal perspectives on insanity, historical and current, based on the altermative epistemological and ethical assumptions of Thomas S. Szasz. In addition, we examine Szasz's unique rhetorical analysis of ‘mental illness’ and its implications for forensic psychiatry. 相似文献
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如果把宗教视作一种和生物进化类似的自然现象,那么它就应该有起源和发展的过程。近年来,探索这个意义上的宗教起源已经成为了进化心理学等认知科学领域的一个研究方向。一部分科学家认为,宗教可能是作为促进了人的生存和繁殖机会的一种适应,在自然选择的过程中进化了出来。另一部分科学家则认为宗教是意识进化的一个副产品。或者,宗教的起源是适应和副产品的综合产物。 相似文献