Irony,Embodiment, and the ‘critical Attitude’: Engaging Saba Mahmood's Critique of Secular Morality

At the intersection of feminism, postcolonial studies, and religious studies, this essay engages Saba Mahmood's critique of universalistic ethics and post-structural feminism. It contrasts Mahmood's ‘ethical embodiment’ with a concept of ‘ethical irony’, offering examples of the latter from literature (Brecht, Baudelaire) and cultural theory (Carolyn Steedman, Judith Butler, Michel Foucault). Its thesis is that ethical irony signifies modes of critical engagement that are not premised on notions of metaphysical subjectivity or abstract rules, but may nonetheless be cross-culturally translatable. One specific formulation of ethical irony considered concerns the figure of injurable bodies. At once material (bodily) and transcendental (unknown injuries from unknown sources, or the possibility of injury), injurable bodies the irreducibility of ethics to the purely abstract and the purely empirical. Finally, the defence of ethical irony speaks to the viability of upholding what Foucault called the ‘critical attitude’ as a cross-cultural norm.     

The Limitations of “Vulnerability” as a Protection for Human Research Participants

Vulnerability is one of the least examined concepts in research ethics. Vulnerability was linked in the Belmont Report to questions of justice in the selection of subjects. Regulations and policy documents regarding the ethical conduct of research have focused on vulnerability in terms of limitations of the capacity to provide informed consent. Other interpretations of vulnerability have emphasized unequal power relationships between politically and economically disadvantaged groups and investigators or sponsors. So many groups are now considered to be vulnerable in the context of research, particularly international research, that the concept has lost force. In addition, classifying groups as vulnerable not only stereotypes them, but also may not reliably protect many individuals from harm. Certain individuals require ongoing protections of the kind already established in law and regulation, but attention must also be focused on characteristics of the research protocol and environment that present ethical challenges.     

The Doctor-Patient Relationship in the Post-Managed Care Era

The growth of managed care was accompanied by concern about the impact that changes in health care organization would have on the doctor-patient relationship (DPR). We now are in a “post-managed care era,” where some of these changes in health care delivery have come to pass while others have not. A re-examination of the DPR in this setting suggests some surprising results. Rather than posing a new and unprecedented threat, managed care was simply the most recent of numerous strains on the DPR that have occurred throughout the century. These strains are a constant, inevitable consequence of the varying needs and concerns of patient and physicians as they seek to balance their desires for a certain type of DPR with their simultaneous desire for other aspects of care such as lower costs, greater technological sophistication, and improved outcomes.     

A Defense of Unqualified Medical Confidentiality

It is broadly held that confidentiality may be breached when doing so can avert grave harm to a third party. This essay challenges the conventional wisdom. Neither legal duties, personal morality nor personal values are sufficient to ground professional obligations. A methodology is developed drawing on core professional values, the nature of professions, and the justification for distinct professional obligations. Though doctors have a professional obligation to prevent public peril, they do not honor it by breaching confidentiality. It is shown how the protective purpose to be furthered by reporting is defeated by the practice of reporting. Hence there is no conflict between confidentiality and the professional responsibility to protect endangered third parties.     

Poverty tourism and the problem of consent

Is it morally permissible for financially privileged tourists to visit places for the purpose of experiencing where poor people live, work, and play? Tourism associated with this question is commonly referred to as ‘poverty tourism’. While some poverty tourism is plausibly ethical, other practices will be more controversial. The purpose of this essay is to address mutually beneficial cases of poverty tourism and advance the following positions. First, even mutually beneficial transactions between tourists and residents in poverty tourism always run a risk of being exploitative. Second, there is little opportunity to determine whether a given tour is exploitative since tourists lack good access to the residents' perspectives. Third, if a case of poverty tourism is exploitative, it is so in an indulgent way; tourists are not compelled to exploit the residents. In light of these considerations, we conclude that would-be tourists should participate in poverty tours only if there is a well-established collaborative and consensual process in place, akin to a ‘fair trade’ process.     

Editorial

This article provides a critique of the IWC's traditional focus on anthropocentric conservation in the governance of whaling. It is argued that this position, which relies on accepting the view that we have no direct moral duties to whales, is out of step with the moral status that now tends, in theory and practice, to be granted to animals. More specifically, anthropocentric conservation conflicts with the widespread acceptance, in theory and practice, that non-human animals such as whales have moral standing, that what we do to them matters to them directly. This does not mean that whaling should necessarily be prohibited on ethical grounds, although the animal welfare analysis of whaling sketched in this article does suggest that, on balance, it is difficult to defend morally. Rather, it is being claimed that it is morally objectionable to deny, as the whaling nations do, that the IWC ought to be mandated to consider the welfare implications of whaling.     

Imagining ethical globalization: The contributions of a care ethic

Approaches to global ethics have drawn on a number of diverse theoretical traditions, such as Kantianism and utilitarianism. While emerging frameworks contribute to a growing awareness of and interest in ethics within a global society, the values that they prioritize are not adequate for realizing a just, equitable and fair system of global governance. This article considers the possibilities of an alternative ethic—a feminist ethic of care—and explores how it can bear on present circumstances, including global inequity and injustice. This care ethic has been put forward as a viable normative approach to politics and policy. Little attention, however, has been paid to the potential of a care ethic within the globalization and ethics debate. This article illustrates how the values and corresponding principles of care, grounded in relationships and responsibilities, are essential to responding adequately to the current challenges of globalization. By examining the relevance of care in this context, the article seeks to broaden dominant ethical worldviews and contribute to the articulation of normative tools for examining globalization while at the same time avoiding the trappings of conventional universality—the abstract and a priori thinking typically associated with conceptions of global ethics.     

An archaeology of borders: qualitative political theory as a tool in addressing moral distance

Interviews, field observations and other qualitative methods are being increasingly used to inform the construction of arguments in normative political theory. This article works to demonstrate the strong salience of some kinds of qualitative material for cosmopolitan arguments to extend distributive boundaries. The incorporation of interviews and related qualitative material can make the moral claims of excluded others more vivid and possibly more difficult to dismiss by advocates of strong priority to compatriots in distributions. Further, it may help to promote the kind of perspective taking that has been associated with actually motivating a willingness to provide aid by individuals. Illustrative findings are presented from field work conducted for a normative project on global citizenship, including interviews with unauthorized immigrants and the analysis of artefacts left behind on heavily used migrant trails.     

Mindfulness-based stress reduction effects on moral reasoning and decision making

Previous research has demonstrated that mindfulness-based stress reduction (MBSR) improves psychological functioning in multiple domains. However, to date, no studies have examined the effects of MBSR on moral reasoning and decision making. This single group design study examined the effect of MBSR on moral reasoning and ethical decision making, mindfulness, emotion, and well-being. Additionally, we investigated whether there was an association between the amount of meditation practice during MBSR and changes in moral reasoning and ethical decision making, emotions, mindfulness, and well-being. Results indicated that MBSR was associated with improvements in mindful attention, emotion and well-being. Further, amount of meditation practice was associated with greater improvement in mindful attention. Two-month follow-up results showed that, MBSR resulted in improvements in moral reasoning and ethical decision making, mindful attention, emotion, and well-being. This study provides preliminary evidence that MBSR may potentially facilitate moral reasoning and decision making in adults.     

The Virtues of a Good Fight: Assessing the Ethics of Fighting in the National Hockey League

Violence in sports is under intense public scrutiny. One hotly disputed issue concerns the acceptability of violent retaliation in sports, particular in the form of fighting in the National Hockey League (NHL). The question posed here is: Can fighting in the NHL be virtuous? Some think not, maintaining that fighting is undisciplined and ostensibly at odds with the virtues of good temper and justice. Contrary to this conclusion, this paper presents arguments that support the view that fighting in the NHL can be virtuous and clearly and consistently action guiding if certain conditions are met. These conditions require that fighting as a practice helps to provide an education in the virtues, is reasonably safe, is good for the community of participants, and is part of a morally sensitive and progressive tradition and organizational structure. Yet in the end, while fighting in the NHL can be morally justified, recognizing and instilling the virtues of a good fight would require some rather significant formal and informal changes to the game.