Ethics of field research: Do journals set the standard?

To determine whether ethical issues concerned with field research are addressed in the peer-review process, instructions to authors and reviewers of 141 (mainly natural science) journals were examined to ascertain how often ethical issues were mentioned. Only one-third (n=41) of responding journals addressed ethical issues in their instructions to authors or reviewers. When ethical issues were considered, most of the journals limited their concerns to ethical issues associated with animal and general human experimentation. No journal mentioned ethical practices in working with indigenous peoples or on traditional lands. Only two journals addressed the ethics of research in sensitive areas in their instructions to authors, only one in its instructions to reviewers. We suggest that peer-reviewed journals respond to an emerging issue in ecological research by formally incorporating research ethics into their instructions to authors and reviewers. Furthermore, these instructions should address the ethical issues associated with field research and in working with indigenous peoples and on traditional lands.     

Do Parental Influences Matter? A Reply to Halverson

ABSTRACT Halverson (1988) raises many objections to the retrospective method, but only some of them are applicable to our study (McCrae & Costa, 1988), further, Halverson fails to distinguish between random error and bias in retrospective data We argue that retrospective accounts can provide one useful source of evidence when the probable effects of biases are taken into account The small associations between recalled parent-child relations and adult personality that we reported were probably exaggerated rather than masked by retrospective bias, we took this into account in reaching our conclusions Rather than dismiss the method, psychologists should question the entrenched belief that child-rearing is a major determinant of adult personality
Tram up a child in the way he should go, and when he is old, he will not depart from it—Proverbs 22 6     

Ethics in Long-Term Care: Are the Principles Different?

It has become common in medical ethics to discuss difficult cases in terms of the principles of respect for autonomy, beneficence, nonmaleficence, and justice. These moral concepts or principles serve as maxims that are suggestive of appropriate clinical behavior. Because this language evolved primarily in the acute care setting, I consider whether it is in need of supplementation in order to be useful in the long-term care setting. Through analysis of two typical cases involving residents of long-term care facilities, I argue for the additional principles of candor and responsibility for narrative integrity.     

Who is Authorized to Do Applied Ethics? Inherently Political Dimensions of Applied Ethics

A standard view in ethics is that ethical issues concern a different range of human concerns than does politics. This essay goes beyond the long-standing dispute about the extent to which applied ethics needs a commitment to ethical theory. It argues that regardless of the outcome of that dispute, applied ethics, because it presumes something about the nature of authority, rests upon and is implicated in political theory. After internalist and externalist accounts of applied ethics are described, “mixed” approaches are considered that contain inevitable political dimensions. A feminist alternative, Walker’s metaethic of responsibility, shows that authority is best understood as relational and that situations of unequal power are therefore often the places where applied ethics arises. Furthermore, in a democratic society, commitments to democracy should shape the account of authority, and, thus, the nature of applied ethics as well.     

Does Confucian Ethics Integrate Care Ethics and Justice Ethics? The Case of Mencius

In recent years, scholars of Confucian ethics have debated on important issues such as whether Confucian ethics embraces, or should embrace, universal values and impartiality. Some have argued that Confucian ethics integrates both care and justice, and that Confucian ethics is both particularistic and universalistic. In this essay, I will defend a view of the relation between care and justice and the relation between care ethics and justice ethics on the basis of the notion of ‘configuration of values,’ and show why care ethics and justice ethics cannot be integrated. I will support this view by a reading of some pertinent passages in the Mencius.     

Role Ethics or Ethics of Role-Play? A Comparative Critical Analysis of the Ethics of Confucianism and the Bhagavad Gītā

Both Confucianism and the Bhagavad Gītā emphasize the moral authority of social roles. But how deep does the likeness between these ethical philosophies run? In this essay I focus upon two significant points of comparison between the role-based ethics of Confucianism and the Gītā: (1) the interrelation between formalized social roles and family feeling, and (2) the religious dimension of moral action. How is it that Confucians ground their social roles in family feeling, while the Gītā emphasizes rupture between role and sentiment? Furthermore, are we to understand Confucianism as presenting a social philosophy that eschews religious concerns, whereas the Gītā denies the moral significance of family feeling in lieu of obtaining soteriological freedom? Examining the aesthetic and religious dimensions of the ethics of Confucianism and the Gītā clarifies a key distinction that both views implicitly make, albeit for divergent reasons: the difference between living one’s roles and playing one’s roles.     

A Rhetorical Analysis of Apologies for Scientific Misconduct: Do They Really Mean It?

Since published acknowledgements of scientific misconduct are a species of image restoration, common strategies for responding publicly to accusations can be expected: from sincere apologies to ritualistic apologies. This study is a rhetorical examination of these strategies as they are reflected in choices in language: it compares the published retractions and letters of apology with the letters that charge misconduct. The letters are examined for any shifts in language between the charge of misconduct and the response to the charge in order to assess whether the apology was sincere or ritualistic. The results indicate that although most authors’ published acknowledgments of scientific misconduct seem to minimize culpability by means of the strategic use of language, their resulting ritualistic apologies often still satisfy in some way the accusers’ (and thus their community’s) concerns.     

A Third Method of Ethics?

In recent decades, the idea has become common that so‐called virtue ethics constitutes a third option in ethics in addition to consequentialism and deontology. This paper argues that, if we understand ethical theories as accounts of right and wrong action, this is not so. Virtue ethics turns out to be a form of deontology (that is, non‐consequentialism). The paper then moves to consider the Aristotelian distinction between right or virtuous action on the one hand, and acting rightly or virtuously on the other. It is claimed that virtue might play an important role in an explanation of acting virtuously (as it does in Aristotle’s ethics), but that such explanations can be charged with ‘double‐counting’ the moral value of the virtues. The paper concludes that, if we focus on the question of the value of virtue, rather than on the notion of right action, there is room for a self‐standing and important view which could be described as virtue ethics.     

In Defense of Walter Benjamin’s Constellational Curriculum: A Response to the Critics

Studies in Philosophy and Education -     

The Ethics of Neuroscience and the Neuroscience of Ethics: A Phenomenological–Existential Approach

Advances in the neurosciences have many implications for a collective understanding of what it means to be human, in particular, notions of the self, the concept of volition or agency, questions of individual responsibility, and the phenomenology of consciousness. As the ability to peer directly into the brain is scientifically honed, and conscious states can be correlated with patterns of neural processing, an easy??but premature??leap is to postulate a one-way, brain-based determinism. That leap is problematic, however, and emerging findings in neuroscience can even be seen as compatible with some of the basic tenets of existentialism. Given the compelling authority of modern ??science,?? it is especially important to question how the findings of neuroscience are framed, and how the articulation of research results challenge or change individuals?? perceptions of themselves. Context plays an essential role in the emergence of human identity and in the sculpting of the human brain; for example, even a lack of stimuli (??nothing??) can lead to substantial consequences for brain, behavior, and experience. Conversely, advances in understanding the brain might contribute to more precise definitions of what it means to be human, including definitions of appropriate social and moral behavior. Put another way, the issue is not simply the ethics involved in framing neurotechnology, but also the incorporation of neuroscientific findings into a richer understanding of human ethical (and existential) functioning.     

Do We Really Care for the World? Testing the Link between Transcendental Change Values and the Quixoteism Motive

We conducted five studies to test the transcendental change constellation (TCC)–quixoteism hypothesis: The presence of a specific set of values labeled TCC elicits a motive with the ultimate goal of increasing the welfare of the world (quixoteism). First, the salience of the TCC increased the commitment to (Study 1) and preference for (Study 2) action aimed at improving the welfare of the world. Second, the centrality of the TCC was associated with the affective reaction towards (Study 3) and support for (Study 4) a prosocial initiative when the welfare of the world was previously threatened and the initiative was aimed at improving such welfare. In Study 5, the centrality of the TCC was related to a quixotic style of life.     

The Outcome of Parenting: What Do We Really Know?

Lykken's proposal that people should be required to apply for a license before they can become parents is based on his belief that the increase in crime over the past 40 years is due largely to the increase in the number of children reared in fatherless homes. I argue that the absence of a father is a correlate of criminal behavior in the offspring but not its cause. Other correlations that are usually interpreted as the effects of good or bad child-rearing practices are similarly ambiguous and subject to other explanations. I conclude that the increase in crime over the past 40 years cannot be blamed on the absence of fathers or inept child rearing, and offer two alternative hypotheses.