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How do we make good moral decisions? There is a tendency to answer this question by developing methods and procedures of moral decision making. In this paper I will show some limits and pitfalls of this approach. Good moral decisions need to take into account factors which cannot be codified into procedures. I draw attention to how analyzing the type of context is a necessary preamble for a better handling of procedures.
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Christian ethics of care has its roots in evangelical teachings and consists in helping the poor, the suffering, the prisoner, the orphan, the old people, the widows and, in general, the one who is humble, experiencing incapacity. A series of papers show that, at global level, 90% of charitable staff work as an employee or volunteer in religious organizations or faith-based organizations (Crisp, 2014: 11). Recognizing the social importance of the activity underwent in faith-based organizations comes in the context of reconsidering the role of religion in society and recognizing the failure of complete separation between secular society and religion, in the context of a post-secular society (Barbato & Kratochvil, 2008; Habermas, Blair, & Debray, 2017).
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In the puritan and utilitarian environment of 18th century England, there is a literary trend called sentimentalism, which stands out as an attitude of opposition towards aristocratic morality. The characteristics of the trend are the cult of feelings, the cult of nature (as an unspoiled environment) and the proclamation of puritan morality. The initiator of this trend was Samuel Richardson, who adopts the genre of the epistolary novel and writes Pamela (1740) and Clarissa Harlowe (1747-1748). If the first is based on the theory of rewarded virtue, the second one presents the punishment of vice. Together with other realistic novelists of his century, Richardson wanted to present heroes from the bourgeois world superior to moral representatives of the aristocracy.
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The paper debates upon some aspects of ethical and/or professional codes and sustains that they have an important role in redefining ethics and reconsidering the nature of the morality bearer. Last but not least, the point is that these codes are a powerful tool in the hands of decision makers, which enables them to reshape the social role of businesses, professional branches, and institutions.
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In this article, I sketch aframework for the ethical analysis of the nudges in public policy. After a brief introduction,I analyze the means used by public institutions to nudge people. I examine thedistinction between nudges that are based on sharing information and nudges thatexploit choice architecture. I argue that the nudges in the former category are generallynot ethically debatable, while those in the latter category can raise ethical issues. In thefollowing section, I analyze the possible objectives of nudges. I analyze the distinctionbetween paternalistic nudges and those designed to solve collective action problems.I argue that the nudges in the former category can be ethically debatable and I brieflysketch some criteria for their ethical acceptability.
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The notion of Dimitrie Cantemir’s world has known along the scholar’s life an evolution towards an emphasis on secular and rationalistic tendencies. His early works, while paying a tribute to theology and scholasticism, confess the contact between their author and Renaissance science and philosophy and Aristotelian rationalism.
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Advertising is believed to be one of the industries that influence today’s society the most. From a social point of view, it affects how individuals perceive and interact with others, from a psychological and philosophical point of view it changes people’s standards of happiness and from an economical point of view it shapes the buying behavior of individuals. By virtue of its impact, there is an increased concern in the ethical issues that advertising companies encounter. Most of these concerns are addressing the female targeted advertisement, as women represent 80% of individual consumer spending. There are more commercials for women than for men, the majority either involving stereotypes, either redefining attractiveness standards, either portray women in a sexual manner. Thus, this paper is aiming to develop a research design that will allow further examination on how advertising practitioners do treat ethical issues concerning women targeted advertising.
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Background: Palliative care, seen as a fundamental human right, gains increasingly more importance worldwide, but the distribution of this kind of facilities is unequal.Aim: In this paper authors compare the palliative care systems of Romania and Lithuania, post-communist countries, characterized by shifting from a state healthcare system to a decentralized one, based on health insurances.Design: We have performed a desk research in Romanian and English languages, analyzing publications referring to this topic in the two countries.Data sources: Vilnius University Database and Google search engine using as keywords „Lithuania(n) palliative care”, respectively „Romania(n) palliative care”, published between 1975 and 2012. Eligibility criteria: articles published between the years mentioned above in English or Eomanian languages. Results: In Romania, the palliative care network is better structured, including both hospital care and home care, for adults and children. Still, opioid consumption in Lithuania is higher than in Romania because of a more flexible prescribing legislation. In Romania, palliative care is a recognized as a sub-speciality, while in Lithuania no preocuppations exist in this regard.Conclusions: In both countries state budget funds allocation lacks transparency, and funds allocated for palliative care are insufficient. During the last 20 years Romania has undertaken bigger steps in palliative care than Lithuania, especially due to the effort of a few dedicated professionals. Still, the sub-financing of the two systems and the limited number of professionals limit system efficiency.
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Recent sociological, philosophical, legal and bioethical literature has signaled the current family crisis under the impact of new reproductive technologies, but in this paper we will only focus on four of the most controversial practices: solo reproduction, cloning, artificial embryos, and genetic engineering for non-medical reasons. Starting from the ideas expressed by Ingmar Persson and Julian Săvulescu in the book, "Unfit for the Future. The Need for Moral Enhancement", as well as in a series of works by Julian Săvulescu, which have, as a common ground, the theory developed by him along with Persson in the above mentioned volume, we will argue that in the knowledge-based society, we have reached the point of transition from the postmodern family to a new type of family, in which the content of the concepts of maternity and paternity has changed, so that it has come to a point ehere principles that have managed to maintain their theoretical stability for more than 2,000 years seem inadequate, as is the case of mater semper certa est, pater incertus, which could be more realistically rephrased today by mater incerta est, pater non est necessarium.
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A number of peculiarities of philosophical counseling will be analyzed as a particular way of philosophizing. The paper analyzes philosophical counseling based on the clarifying insistence on the meanings of philosophical counseling, elaborated by Sandu Frunză in the volume Communication and Philosophical Counseling, published by the Eikon Publishing House in Bucharest in 2019, the type of particular discourse necessary for philosophical practice and its claims to be a branch of philosophy.
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„Heterodox economics” refersto specific theories intended to be alternatives to mainstream (neoclassical) economicsin explaining economic phenomena. While some heterodox economists seem to remaincommitted to a Kuhnian „paradigmist” approach and want to impose their own„monism”, many others encourage a genuine intellectual diversity and an „egalitarianpluralism” (R. Garnett). We will examine here some controversial aspects of the relationbetween the heterodox intentions and the pluralist ethos in modern economics, and thenwe will try to elucidate how Kuhn’s concept of science was invoked as an argument forheterodox approaches of the economic reality.
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Ourintention is to analyze some forms of philosophical practice, as manifested on the NorthAmerican continent in the last decades of the 20th century, starting with the first writtenreferences and continuing with some forms of practice that can be considered to beprerequisites for professional associations in the applied field of philosophical practice andcounseling. The first form of practice was initiated by Pierre Grimes through thePhilosophical Midwifery concept, followed by the development of a link betweenphilosophy and psychology through the philosophical counseling process promoted byElliot D. Cohen, followed by Lou Marinoff, a new promoter of the certification ofphilosophical practice and who supports the practitioners of philosophy within a newprofessional association.
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Witnessing an ever more increasing occurrence of antinatalist stances together with the common expressions of critical perspectives addressing an obsolete infantocentric social structure which, today, pervade even the social media, I have chosen, as research guidance of this paper, to question the extent to which certain theories belonging to analytic contemporary philosophy are liable for today’s individual choices regarding the avoidance of committing to a parental role and, especially, to maternity. Along this paper, I analyse, up to their most refined conceptual distinctions, both the deontological and the consequentialist views upon natality, with the purpose of offering an account of the role played by different theoretical positions in nourishing the growing scepticism regarding procreation as well as the more and more popular discourse promoting alternative options to assuming any parental role.
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The moral obligation of honesty in medical practice. In the series of professional obligations which are limited to the field of professional ethics and might throw out of gear the doctor-patient relationship by causing various communication difficulties, the physician’s honesty towards his/her own patients represents one of the leading imperatives. Yet, in the contemporary medical practice, the truthful disclosure of relevant medical information can become controversial in cases in which it could negatively impact the patient’s psychological state. By discussing the main grounds of this ethical obligation, within this paper we approach a few model cases in which certain limits to this obligation could be set. By approaching the principle of respecting the patient’s autonomy as the main basis both for the obligation of honesty and for the patients’ right not to learn about the information concerning their medical state, along this paper we argue that each patient’s autonomy stands for one of the limits of the truth-telling in medical practice. Eventually, starting from a brief outline of Romanian patterns of doctor-patient communication, we aim at opening up an analysis upon a recurrent issue in the age of autonomy, that of the relationship between non-disclosure of medical information and paternalism in medical practice.
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This article explores and challenges several common assumptions regarding what neutrality requires of us in assessing outcomes. In particular, I consider whether we should be neutral between different possible locations of the good: space, time, and people. I suggest that from a normative perspective we should treat space differently than time, and people differently than space and time. I also argue that in some cases we should give priority to people over space and time, and to time over space, but that, controversially, in some cases we should give priority to time over people.
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Ethics controlling in medical practice is an important tool for performing a good medical act. Although ethical issues in military medicine have many similarities to civilian issues, the institutional regulations in controlling ethics are the same, the specificity of the military medical field may require the development of customized ethical control tools. In our view, ethics management is a system covering all ethical issues in medical practice. The ethical control mechanisms identified within the ethics management system (ethical regulation, the organism of controlling ethics, or medical agreement - informed consent) have the primary function to create an institutional ethical climate. The institutional mechanisms of controlling ethics are necessary to ensure a high-performance medical act and the implementation of its must be customised to the particularities generated by the context of military activity.
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John Locke is best known for his theory of knowledge. However, this theory includes practical, social, moral issues, containing ethics and meta-ethics, the latter being interested in epistemological nature of moral judgments. In his most famous “Essay on Human Understanding” Locke analyzes the domain of morality, paying great attention to the dichotomy of pleasure and pain as the main axis round which this domain rotates. In this paper the accent is put on the “trichotomy” of Will, Desire, and Freedom, since people often act against their wishes but according to their own will. The conclusion is given, that control of one’s passions is the true progress on the path of freedom. In order our mind was free to explore any subject and make a judgment, we must educate our passions. Trained morality turns the unpleasant or indifferent in a pleasant and welcome, if only people do everything in their power. And Philosophical law is the measure of virtue and vice.
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The author of thepaper presumes that, in the case of Traian Brăileanu, one can speak about attempts todetach and separate from the ethical existent in searching for a meta-ethics. He finds asketch of a proof within the approach onto the freedom of will, as a trigger element instarting and developing the moral action, finally everything depending on the ethicalqualification (as ethical or not) of actions and reactions. By means of these metaethicalterms Traian Brăileanu strives to display the notions of Good and Evil, as hededuces them from the conceiving of free will as an absolute principle of ethics. Theproblem of moral good and evil arises at the moment when we get experienceawareness, which opens the road for desired actions. If this be absent, one cannotseparate between moral good and evil, as they are objectively equivalent. TraianBrăileanu raises problems that are interresting, from a meta-ethical viewpoint, inconnection with the notions of Selfishness and Altruism, as each one’s reference isrepresented by a well defined and clear attitude belonging to the ethical realm,depending on Good and Evil. Briefly, he presents the specificity of altruism andselfishness by means of each one’s specific note: altruism by the absolute lack of selfinterest (self-preservation instinct), and selfishness by the extreme increase of selfinterest (self-preservation instinct).
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The studyproposes an interpretation in a new light of the three major components that make upthe philosophical edifice of V. Lucaciu: logic, metaphysics and moral philosophy. Froma logical perspective, we analyze the specificity of ethical judgments in and comparedto other types of judgments. From the metaphysical perspective, the divine attributeshave been defined as aseity. From the perspective of moral philosophy the functions ofmoral consciousness have been pointed out: a. self-knowledge; b. self-understanding anddevelopment; c. education and self-education. The study reveals some aspects concerningthe understanding of good and evil. The valuable idea of the neo-thomist Vasile Lucaciuis that comprised in the syntagma tautomeric consciousness.
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