Search

There is, by Nightingale's intent, a centrality of "the moral" within nursing. The good nurse was to be a good woman as well, good in a moral sense. Her writings suggested that the qualities of a good nurse must first be the qualities of a good woman. Early American nursing leaders created an extensive body of literature specifically devoted to nursing ethics that included approximately 100 nursing ethics textbooks and editions. Unlike the American literature, the term "ethics" was rarely used in the United Kingdom (UK) nursing literature and there were few nursing ethics textbooks written by UK nurses. Despite this difference, UK journals and textbooks devoted considerable and ongoing attention to concerns that were specifically ethical in nature. This article describes the design and sources used in an extensive review of the UK literature, and describes ten ethical themes in areas that constitute continuing ethical threads in the first century of UK nursing literature from the 1880s to 1980. [ABSTRACT FROM AUTHOR]

This study examines Adolphe Quêtelet's conception of deviance. It investigates how he identified social marginalities and what actions he recommended governments to undertake. To get a close understanding of his views, this paper examines three cases of "monstrosities," namely mental alienation, drunkenness, and criminality. My main thesis is that Quêtelet provided scientific authority to a conception of deviance as sickness, immorality, and cost thus encouraging legislators to use statistics for containing social marginalities. The case of alienation shows that Quêtelet viewed insanity as a pathology of civilization to be understood through phrenology. The case of drunkenness demonstrates how Quêtelet conflated the notion of statistical mean with moral decency. The case of criminality illustrates Quêtelet's major concern with the cost of criminals for the state. While advocating for the perfectibility of mankind, Quêtelet urged governments to take actions against what he considered the monstrosities of society., (© 2019 Wiley Periodicals, Inc.)

In the wake of the widespread uptake of and debate surrounding the work of Karen Barad, this article revisits her core conceptual contributions. We offer descriptions, elaborations, problematizations and provocations for those intrigued by or invested in this body of work. We examine Barad's use of quantum physics, which underpins her conception of the material world. We discuss the political strengths of this position but also note tensions associated with applying quantum physics to phenomena at macro-scales. We identify both frictions and unacknowledged affinities with science and technology studies in Barad's critique of reflexivity and her concept of diffraction. We flesh out Barad's overarching position of 'agential realism', which contains a revised understanding of scientific apparatuses. Building upon these discussions, we argue that inherent in agential realism is both an ethics of inclusion and an ethics of exclusion. Existing research has, however, frequently emphasized entanglement and inclusion to the detriment of foreclosure and exclusion. Nonetheless, we contend that it is in the potential for an ethics of exclusion that Barad's work could be of greatest utility within science and technology studies and beyond.

This paper is an attempt to provide its readers/listeners the views of Taha Jabir Al-'Alwani on Ethics of Disagreement in Islam. Taha Jabir Al-'Alwani is one of the renowned scholars and reformists of the contemporary Muslim world. He presented in terms of views on the ethics of disagreement in Islam, an explanation of the etiquette envisioned by Islam for all those engaged in discourse and intellectual dialogue, and he also exposes a higher number of principles and purposes of the Shariah which provide Muslims with perspectives far vaster than those afforded by pedantic debate over points of law and procedure or fine distinctions between conflicting theological arguments. Above all, he analyzes that what today is going in the world is totally a contrast trend to the teachings of Qur'an and Sunnah. After stressing the paramount duty of affirming the oneness of Allah (Tawhid), both the Qur'an and the Sunnah stress on one thing above all: the unity of Muslim Ummah.

The status that Spinoza and Freud assign to law has some convergence, for both embrace the positivity, the mere conventionality and utility, of law and eschew any real or eternal moral norms (that is, they thoroughly reject the Natural Law tradition) that law might capture and embody. In addition, both put forth a biological account of human nature, rather than a theological one or even quasi-theological one, and that biological nature is the springboard in each case for defining the overall purpose of law. In addition, for both, human biology is a source of the sociality, the psychic attachments, that make an emotional union of individuals into a group possible. Nevertheless, it is in the specific elaborations of human biology that we can discern the beginning of a parting of the ways, for in their conceptions of human nature and the nature of nature Freud and Spinoza diverge in significant respects., (Copyright © 2016 Elsevier Ltd. All rights reserved.)

This article sketches the context of the 1960s and 1970s during which was held in Paris in 1974 the international conference "Biology and the future of man", and shows by this reminder that the Paris conference was a precursor moment in Europe in terms of academic answers to ethical questions that were emerging in the USA. At its extent, the Paris conference was a pioneer in the history of "bioethics" and "environmental ethics"., (Copyright © 2015 Académie des sciences. Published by Elsevier SAS. All rights reserved.)

Ethical issues always played an important role in the historical development in psychiatry. As wll known, many ancient cultures associated mental illness with gods and divine punishments. In the first centuries of the Christian Era, mental illness is often interpreted according to demonological views and in connection with theological conceptions of sin. The article briefly examines the history of mental illness medical and cultural interpretations, focusing on medieval medicine and the treatment of psychiatric patients from Antiquity to the Early modern Period.

This essay examines debates over alternative ethical formulations that break from the Kantian model through contemporary fiction--Kiran Desai's The Inheritance of Loss (2006), Kazuo Ishiguro's Never Let Me Go (2005) and Zadie Smith's On Beauty (2005). The essay returns to the theory, the ethics of care, put forward by Carol Gilligan in In a Different Voice (1982), which has regained significance in the context of questions surrounding care in contemporary ethical thinking. While the three novels are concerned with ideas of care, beauty, justice and the tyranny of the mainstream, this essay examines particular themes in particular texts which suggest that ideas with otherwise subversive potential--like care or beauty or justice--lose their radicalism when they are incorporated within the impersonal, masculinist mainstream. Carol Gilligan's feminine ethics of care, with its respect for the particular, is not only still important as the stimulus to thinking about alternatives to overarching ethical discourses, but it could also re-confer these concepts of care, beauty and justice their revolutionary potential.

Biobanks are increasingly seen as new tools for medical research. Their main purpose is to collect, store, and distribute human body materials. These activities are regulated by legal instruments which are heterogeneous in source (national and international), and in form (binding and non-binding). We analyse these to underline the need for a new model of governance for modern biobanks. The protection initially ensured by respect for fundamental rights will need to focus on more interactions with society in order to ensure biobanks' sustainability. International regulation is more oriented on ethical principles and traces the limits of the uses of genetics, while European regulation is more concerned with the protection of fundamental rights and the elaboration of standards for biobanks' quality assurance. But is this protection adequate and sufficient? Do we need to move from the biomedical research analogy to new forms of legal protection, and governance systems which involve citizens?

Despite his prominence as a leading contemporary social theorist, Zygmunt Bauman's long-term writing on the cultural theory of death and dying has largely been overlooked in the sociological literature of death and dying, particularly in the United States. Bauman uniquely theorizes how we survive death-anxieties today: Contemporary, liquid modern culture has engaged us in ceaseless pursuit of the unattainable consumer sensation of bodily fitness as a way to suppress and thus survive our death-anxieties. Bauman also argues that the prevalence of this cultural formula to survive death-anxieties has simultaneously increased, more than ever before in social history, the volume of individual responsibility for restlessly coping with existential anxieties in the societies of consumers. While unique and insightful, his theoretical argument has a limitation; largely succeeding Freud's classic view of mortality, Bauman's contemporary theory may lead us to neglect potentially important social, cultural, and historical variations in how mortality has been understood.

I was seventeen and taking an elective course in Earth and Environmental Science. We were learning about farming and the food system—genetic modification, land use, organic labeling—when our teacher assigned us an article about beef. The article explained the following process: the U.S. government subsidizes corn, so we feed it to our cows, because corn is cheap and fattens the cows up quickly. Cows are biologically designed to eat grass, so their livers are unable to process the corn. The cows' livers would actually explode if they were permitted to grow to full maturity, but we slaughter them first. This, combined with their living in close quarters and wading in their own feces, causes the cows to get ill often, so we feed them a con-stant stream of antibiotics, a practice that strengthens bacterial strains such as E. coli. Roughly 78 percent of cows raised for beef undergo this process. Similarly nauseating practices are used to raise chickens, turkeys, and pigs, 99 percent, 97 percent, and 95 percent of which, respectively, come from factory farms. Nowadays, these details are less than shocking. Movies such as Food, Inc. and Super Size Me, as well as books such as The Omnivore's Dilemma and Fast Food Nation have raised consciousness, if not much action, on the topic of our food system. But, for me, it was a new story.

In his seminar on ethics Jacques Lacan suggests there exists a "filiation or cultural paternity" between Freudian psychoanalysis and a "new direction of thought" that starts with Luther's conceptualization of God's eternal hate of man, and is then futher continued in Calvinism. In this article this thesis is explored. The author argues that there is not only a familiarity between the Protestant doctrines of predestination and Freud's reconstruction of prehistoric events and primal scenes, but also that Lacan's views on conscience formation and his elaborations of the complexity of moral decisions resembles Calvinist thought on civil and spiritual conscience, and the longing for restoration of a lost image of God.

Spain was officially represented at the preliminary international conference the "International Committee for the Assistance to Sick and Wounded Soldiers" (better known as the "Geneva Committee") organised at Geneva in October 1863; and joined the Red Cross one year later on the occasion of the first Geneva Convention in August 1864. This article explores the ambivalence between the humanitarian ethos and the military efficiency in the early Spanish Red Cross through the works of Nicasio Landa (1830-1891). A medical major of the Spanish Military Health Service, the co-founder of the Spanish section of the Red Cross in 1864, and its general inspector in 1867, Landa was its most active promoter, and responsible for its connections with the Geneva Committee and other national sections of this international association during its early times. He was not only an active correspondent, but also a prolific author of monographs, leaflets and articles in specialized and daily newspapers on humanitarianism and war medicine, in addition to being the founder of the Spanish Red Cross journal La Caridad en la Guerra in 1870.

This article links Thomas Hardy's exploration of sympathy in "Jude the Obscure" to contemporary scientific debates over moral evolution. Tracing the relationship between pessimism, progressivism, and determinism in Hardy's understanding of sympathy, it also considers Hardy's conception of the author as enlarger of 'social sympathies' - a position, I argue, that was shaped by Leslie Stephen's advocacy of novel writing as moral art. Considering Hardy's engagement with writings by Charles Darwin, T.H. Huxley, Herbert Spencer, and others, I explore the novel's participation in a debate about the evolutionary significance of sympathy and its implications for Hardy's understanding of moral agency. Hardy, I suggest, offered a stronger defence of morality based on biological determinism than Darwin, but this determinism was linked to an unexpected evolutionary optimism.

If placebos have been squeezed out of medicine to the point where their official place in in clinical trials designed to identify their own confounding effect, the placebo effect nevertheless thrives in psychotherapy. Not only does psychotherapy dispose of placebo effects that are less available to medicine as it becomes increasingly technological and preoccupied with body parts, but factors of the sort inhibiting the use of placebos in medicine have no equivalent in psychology. Medicine today is disturbed by the placebo effect in a way psychotherapy is not. Psychotherapy does not have to grapple with such a disconcerting paradox as successful sham surgery, and unlike those physicians who once pretended to treat the patient's body while actually attempting to treat the mind, the psychotherapist can treat the mind in all frankness. Perhaps it is because psychotherapy is less burdened by doubts about the placebo effect that it was able to come to its aid when it was orphaned by medicine. It is vain to expect something with so long a history as the placebo effect to disappear from the practices of healing.

In recent years, oral history has been celebrated by its practitioners for its humanizing potential, and its ability to democratize history by bringing the narratives of people and communities typically absent in the archives into conversation with that of the political and intellectual elites who generally write history. And when dealing with the narratives of ordinary people living in conditions of social and political stability, the value of oral history is unquestionable. However, in recent years, oral historians have increasingly expanded their gaze to consider intimate accounts of extreme human experiences, such as narratives of survival and flight in response to mass atrocities. This shift in academic and practical interests begs the questions: Are there limits to oral historical methods and theory? And if so, what are these limits? This paper begins to address these questions by drawing upon fourteen months of fieldwork in Rwanda and Bosnia-Hercegovina, during which I conducted multiple life history interviews with approximately one hundred survivors, ex-combatants, and perpetrators of genocide and related mass atrocities. I argue that there are limits to the application of oral history, particularly when working amid highly politicized research settings.

Without access to Michel Foucault's courses, it was extremely difficult to understand his reorientation from an analysis of the strategies and tactics of power immanent in the modern discourse on sexuality (1976) to an analysis of the ancient forms and modalities of relation to oneself by which one constituted oneself as a moral subject of sexual conduct (1984). In short, Foucault's passage from the political to the ethical dimension of sexuality seemed sudden and inexplicable. Moreover, it was clear from his published essays and interviews that this displacement of focus had consequences far beyond the specific domain of the history of sexuality. "Security, Territory, Population" (Foucault, 2007) contains a conceptual hinge, a key concept, that allows us to link together the political and ethical axes of Foucault's thought. Indeed, it is Foucault's analysis of the notions of conduct and counter-conduct in his lecture of 1 March 1978 that seems to me to constitute one of the richest and most brilliant moments in the entire course. Is is astonishing, and of profound significance, that the autonomous sphere of conduct has been more or less invisible in the history of modern (as opposed to ancient) moral and political philosophy. This article argues that a new attention should be given to this notion, both in Foucault's work and more generally.

Access to health care in developing countries, the main destinations of medical tourists, is notoriously uneven, and often becoming more so. Medical tourism, urban bias and privatisation have combined to exacerbate this trend. This is exemplified in both Thailand and India, where regional areas have been disadvantaged by the migration of health-care workers to hospitals focusing on medical tourism, neo-liberal national financial provision for medical tourism (and related tourism campaigns) and evidence of trickle-down gains is lacking. Medical tourism challenges rather than complements local health care providers, distorts national health care systems, and raises critical national economic, ethical and social questions.

This article argues that a new diagram is emerging in the criminal justice system as it encounters developments in the neurosciences. This does not take the form that concerns many "neuroethicists" -- it does not entail a challenge to doctrines of free will and the notion of the autonomous legal subject -- but is developing around the themes of susceptibility, risk, pre-emption and precaution. I term this diagram "screen and intervene" and in this article I attempt to trace out this new configuration and consider some of the consequences.

This essay examines the existential philosophy of Emmanuel Levinas in relation to issues of food and eating. I argue that for Levinas, the act of eating is central to founding the ethical self, and that any understanding of Levinas's approach to embodiment must begin with what it means for us to ingest the outside world. Even in Levinas's earliest work, food is already a freighted ontological category. As his ideas mature, eating is transformed from the grounding for an ethical system to the system itself. The act of giving bread to another person takes its place as the ethical gesture par excellence. The story is not that we eat. The story is that we eat and develop a relationship to eating, and that relationship in turn helps determine our sense of ourselves in the world. Eating is the ethical event. The essay ends by asking how Levinas can help us answer the question, what would it mean to imagine every bite I take, or give to another, as a direct engagement with my own and my neighbor's existence?

Here I detail violence in South Sudan by first discussing a specific Dinka Agaar practice alongside existing discourses on the social aspects of violence and universal human rights, then I show how these acts had meaning and purpose using data from personal accounts of violence. I posit that the violence described was consistent with Dinka Agaar concepts of justice and basic human rights and that it cannot be judged against any universal human rights standard, devoid of local context or of an overarching metanarrative. These events highlight conflicting subjectivities, ethical norms, and the painful difficulties inherent to advocacy in areas of conflict. Viewed from the perspective of the larger social unit, it is easy to see how violence was required to end violence. However, witnessing punitive violence purposefully enacted on innocent individuals to achieve peace has the potential to create conflicting positions that modern anthropological discourse cannot reconcile.

Recent discussions of trafficking research have included calls for more innovative studies and new methodologies in order to move beyond the current trafficking narrative, which is often based on unrepresentative samples and overly simplified images. While new methods can potentially play a role in expanding the knowledge base on trafficking, this article argues that the solution is not entirely about applying new methods, but as much about using current methods to greater effect and with careful attention to their limitations and ethical constraints. Drawing on the authors' experience in researching trafficking issues in a number of projects over the past decade, the article outlines and exemplifies some of the methodological and ethical issues to be considered and accommodated when conducting research with trafficked persons -- including unrepresentative samples; access to respondents; selection biases by "gatekeepers" and self selection by potential respondents. Such considerations should inform not only how research is undertaken but also how this information is read and understood. Moreover, many of these considerations equally apply when considering the application of new methods within this field. The article maintains that a better understanding of how these issues come into play and inform trafficking research will translate into tools for conducting improved research in this field and, by implication, new perspectives on human trafficking.

The experience, "voice," and perceptions of the "individual refugee" is conspicuous by its virtual absence from academic research. The few studies dealing with black adn minority ethnic experiences from an emic perspective in relation to mental health do not specifically refer to refugees or asylum seekers. This article explores the use of oral history techniques when researching Ethiopian forced migrants in the U.K. Based on two pilot research projects which explored Ethiopian culture and experience in reference to mental health adn well-being, it will focus on some of the complexities and challenges encountered. This article acknowledges the need for an understanding of cultural traditions as well as history and experience when planning and implementing such research as this proved to be an essential part of the research process, ensuring that individual stories and truths were allowed to evolve. The oral history approach for this research therefore ensured that the experiential knowledge of the Ethiopian forced migrant participants was given space, authenticity, and validity.

In this article, I detail and evaluate the negotiations I had to broker to conduct ethnographic research on marketplace vendors and trade in the upland borderlands of northern Vietnam. Working with the analogy of the numerous 'lines' I was constrained by, had to manoeuvre around, and at times crossed over, I begin with a discussion of the 'official lines' or state regulations imposed upon my research and how I worked with, or negotiated these limitations. I then reveal the important 'border guards' or gatekeepers, such as local state actors and also field assistants, who enabled or constrained access to informants in numerous different ways. I also highlight the logistical and practical lines that I had to accept and indeed, often draw, to accomplish my study. I conclude with a consideration of how friendships in the field drew me beyond the lines I had originally drawn around my research. These relationships furthered my anxiety over the possibilities for conducting research that ultimately contributes towards social justice in a constrained political setting such as that which presently characterises Vietnam.

Humoralism, the view that the human body is composed of a limited number of elementary fluids, is one of the most characteristic aspects of ancient medicine. The psychological dimension of humoral theory in the ancient world has thus far received a relatively small amount of scholarly attention. Medical psychology in the ancient world can only be correctly understood by relating it to psychological thought in other fields, such as ethics and rhetoric. The concept that ties these various domains together is character (êthos), which involves a view of human beings focused on clearly distinguishable psychological types that can be recognized on the basis of external signs. Psychological ideas based on humoral theory remained influential well into the early modern period. Yet, in 17th-century medicine and philosophy, humoral physiology and psychology started to lose ground to other theoretical perspectives on the mind and its relation to the body. This decline of humoralist medical psychology can be related to a broader reorientation of psychological thought in which the traditional concept of character lost its central position. Instead of the focus on types and stable character traits, a perspective emerged that was primarily concerned with individuality and transient passions.

The problem of the meaning of life is herewith contemplated from a Darwinian perspective. It is argued how factors such as existential depression, the concern about the meaning of "meaning," the problem of evil, death as the end of our personal identity, happiness as an unachievable goal, etc. may well have an adaptive dimension "controlled" neither by ourselves nor obscure third parties (conspiracy theories) but "simply" by our genes (replicators in general) so that little if anything is to be done to find a radical remedy for the human condition.

The gentleman, with the help of his friends, takes responsibility for living at a high standard. Four historical examples are used to illustrate this point: Cicero, Castiglione, Lord Chesterfield, and Adam Smith. These lives span the period from the last half of the century before Christ to the last half of the eighteenth century. Gentlemen of that status are rare today, but the legacy of values, self-image, friendships, manners, and speech remain. These are especially a legacy of the professions.

Objectives: The aim of this article is to determine the origin of interest in rhinoplasty in ancient India, as well as to discuss the ethical and aesthetic implications of the nose in human history., Study Design: Literature review., Materials and Methods: Articles on history of medical ethics and rhinoplastic surgery were reviewed., Results: Sushruta is considered "the father of plastic surgery," and ancient India a cradle of rhinoplastic method called "the Indian method." Origin of interest in and need for rhinoplasty is deeply rooted in ancient Indian society due to the practice of nose mutilations as a form of public punishment for immoral conduct., Conclusion: The nose, once symbol of morality expressed through physical integrity, today becomes an important factor of human beauty. Rhinoplastic surgery is, both then and now, deeply pervaded with both ethics and aesthetics.