Mechanisms underlying an ability to behave ethically

Cognitive neuroscientists have anticipated the union of neural and behavioral science with ethics (Gazzaniga 2005). The identification of an ethical rule--the dictum that we should treat others in the manner in which we would like to be treated--apparently widespread among human societies suggests a dependence on fundamental human brain mechanisms. Now, studies of neural and molecular mechanisms that underlie the feeling of fear suggest how this form of ethical behavior is produced. Counterintuitively, a new theory presented here states that it is actually a loss of social information that leads to sharing others' fears with our own, thus allowing us to treat others as we would like to be treated. Adding to that hypothetical mechanism is the well-studied predilection toward affiliative behaviors. Thus, even as Chomsky hypothesizes that humans are predisposed to utter grammatical sentences, we propose that humans are 'wired for reciprocity'. However, these two neural forces supporting ethical behavior do not explain individual or collective violence. At any given moment, the ability to produce behavior that obeys this ethical rule is proposed to depend on a balance between mechanisms for prosocial and antisocial behaviors. That balance results not only from genetic influences on temperament but also from environmental effects particularly during critical neonatal and pubertal periods.     

Educating ethically: Culture,commitment and integrity

In this paper, it is argued that the criticism of the Enlightenment project in education and the disappearance in the philosophy of education discourse of particular educational problems which confront practitioners has resulted in a philosophy of education which — as a kind of Spielerei — begs the question. To revitalize itself, philosophy of education must take up anew its perennial mission, one near to specific educational problems. In explaining how the I of the educator can be conceived after postmodernism, this study elaborates the concepts of integrity and particularity as relevant for education. Education itself is conceived as a personal relation with a real person that aids in developing individuality. It is concluded that this answer is an authoritative and authentic response from one individual to another within a particular situation.     

How to behave ethically in a world of fads

Although applied behavior analysis (ABA) has significant scientific support for treating people with autism spectrum disorders (ASDs), the field of autism treatment has been plagued with rapidly proliferating fad treatments subjecting people with ASD to various ineffective, pseudoscientific, and antiscientific treatments. To combat this, professionals must learn to make ethical treatment decisions, sometimes before research is conducted or published. Even when research is available negating fads, behavioral professionals must also overcome misperceptions about ABA. The purposes of this paper are to provide behavioral professionals with (a) a mechanism for making ethical treatment decisions (using sensory integration as an example) and (b) a method for responding to potential misperceptions and obstacles to using ABA. Copyright © 2010 John Wiley & Sons, Ltd.     

The use of prisoners as sources of organs--an ethically dubious practice

The movement to try to close the ever-widening gap between demand and supply of organs has recently arrived at the prison gate. While there is enthusiasm for using executed prisoners as sources of organs, there are both practical barriers and moral concerns that make it unlikely that proposals to use prisoners will or should gain traction. Prisoners are generally not healthy enough to be a safe source of organs, execution makes the procurement of viable organs difficult, and organ donation post-execution ties the medical profession too closely to the act of execution.     

Thinking ethically about inclusive recreational sport: A narrative of lost dignity

Through narrative reflections of Jack’s story of inclusive recreational sport, the meaning of dignity in professional practice is explored. Jack’s story is one of respect, strong humiliation and embarrassment, and vulnerability. Through the lens of relational ethics, the aggression of a stranger illustrates how the lack of mutual respect, compassion and knowledge creates experiences of indignity. Jack’s story highlights how relationships can shape, constrain and enable lives. Understanding that which constitutes a dignified recreational sport context for instructors and participants opens opportunities for authentic social relationships based upon respect of oneself, as well as others to emerge. Jack’s narrative further reinforces the need to create pedagogical spaces for discussions of various forms of dignity and ethical professional practice in inclusive recreational sport contexts.     

An ethically justified framework for clinical investigation to benefit pregnant and fetal patients

Research to improve the health of pregnant and fetal patients presents ethical challenges to clinical investigators, institutional review boards, funding agencies, and data safety and monitoring boards. The Common Rule sets out requirements that such research must satisfy but no ethical framework to guide their application. We provide such an ethical framework, based on the ethical concept of the fetus as a patient. We offer criteria for innovation and for Phase I and II and then for Phase III clinical trials to improve the health of pregnant patients and of fetal patients and also criteria to responsibly manage the transition from investigation to clinical practice. Basing ethical criteria for research involving pregnant women on the ethical concept of the fetus as a patient insulates the proposed ethical framework and therefore research on pregnant women from the divisive and politicized concepts and discourses of personhood, fetal rights, and unborn child.     

Astonishment: A study of an ethically valorised emotion in Buddhist narrative literature

This essay explores the role that Buddhist narrative literature plays in fostering the cultivation of ethically valorised emotions. The essay focuses on astonishment, as it figures in ārya ?ūra's Jātakamālā, a collection of Sanskrit narratives. The essay examines how and why ārya ?ūra valorises astonishment and what this valorisation reveals about the significance of emotions in Buddhist ethical life. The key distinction implicit in ārya ?ūra's work between natural and cultivated emotions is worked out.     

Prevalance of female circumcision in two nigerian communities

A study conducted to determine the prevalence of female circumcision in two Nigerian communities revealed that over 90% of the females interviewed were themselves circumcised. The majority of the respondents (over 50% do not support the elimination of the practice. Their reasons for supporting female circumcision were adherence to cultural and traditional heritage, attenuation of the sexual urges of young females, reduction of clitoral growth, and use as a device to enhance childbirth. Grandfathers and fathers were reported by over 36% of the respondents to be more concerned about female circumcision. Traditional healers were the principal health care providers who perform this surgery. The strategies to eliminate this practice were discussed.The author gratefully acknowledges the critical comments of the anonymous reviewers. Their comments have improved the quality of this paper. This study was supported by the University of Ilorin Senate Research Grant on Primary Health Care.