The meaning of historical victimization and perceived moral obligations of victims

2007 ◽  
Author(s):  
Ruth Warner ◽  
Nyla Branscombe ◽  
Yechiel Klar
Keyword(s):  
Moral Obligations

The joy of obligation: Human cultural worldviews can enhance the rewards of meeting obligations

2020 ◽  
Vol 43 ◽  
Author(s):  
Emma E. Buchtel
Keyword(s):  
Prosocial Behavior ◽  
Moral Obligations ◽  
Heritage Culture ◽  
Confucian Heritage Culture ◽  
Cultural Worldviews

Abstract Is it particularly human to feel coerced into fulfilling moral obligations, or is it particularly human to enjoy them? I argue for the importance of taking into account how culture promotes prosocial behavior, discussing how Confucian heritage culture enhances the satisfaction of meeting one's obligations.

Differentiating between different forms of moral obligations

2020 ◽  
Vol 43 ◽  
Author(s):  
Rajen A. Anderson ◽  
Benjamin C. Ruisch ◽  
David A. Pizarro
Keyword(s):  
Moral Character ◽  
Moral Obligations ◽  
Different Types

Abstract We argue that Tomasello's account overlooks important psychological distinctions between how humans judge different types of moral obligations, such as prescriptive obligations (i.e., what one should do) and proscriptive obligations (i.e., what one should not do). Specifically, evaluating these different types of obligations rests on different psychological inputs and has distinct downstream consequences for judgments of moral character.

The Right to Avoid Procreation and the Regulation of Pregnancy

2020 ◽  
Author(s):  
Janne Rothmar Herrmann
Keyword(s):  
Human Rights ◽  
European Convention ◽  
European Perspective ◽  
Legal Basis ◽  
Moral Obligations ◽  
Men And Women ◽  
European Consensus ◽  
The Family ◽  
The Right

This chapter discusses the right to avoid procreation and the regulation of pregnancy from a European perspective. The legal basis for a right to avoid procreation can be said to fall within the scope of several provisions of the European Convention on Human Rights (ECHR), an instrument that is binding for all European countries. Here, Article 12 of the ECHR gives men and women of marriageable age the right to marry and found a family in accordance with the national laws governing this right. However, Article 12 protects some elements of the right not to procreate, but for couples only. The lack of common European consensus in this area highlights how matters relating to the right to decide on the number and spacing of children touch on aspects that differ from country to country even in what could appear to be a homogenous region. In fact, the cultural, moral, and historical milieus that surround these rights differ considerably with diverse national perceptions of the role of the family, gender equality, religious and moral obligations, and so on.

scholarly journals Women’s Role in Organizational Commitment and Job Satisfaction in the Travel Industry—An Evidence from the Urban Setting

2021 ◽  
Vol 13 (15) ◽  
pp. 8395
Author(s):  
Tamara Gajić ◽  
Marko D. Petrović ◽  
Milan M. Radovanović ◽  
Darko Vuković ◽  
Darko Dimitrovski ◽  
...  
Keyword(s):  
Job Satisfaction ◽  
Organizational Commitment ◽  
Work Performance ◽  
Urban Setting ◽  
Moral Obligations ◽  
Tourism Sector ◽  
Travel Industry ◽  
Women's Role ◽  
Novi Sad ◽  
Satisfaction Factors

Employee satisfaction is the main factor achieving high work performance, providing quality services in the tourism sector, which directly affects the increase in productivity and commitment to the organization. The research is focused on determining the factors of job satisfaction and commitment to the institution by the female workforce. The authors conducted a survey in tourism companies in Novi Sad (the second-largest city in Serbia), based on a sample of 610 women in total, using a standardized MSQ questionnaire for job satisfaction, and Meyer and Allen’s organizational commitment scale. Three multiple regression analyses were used to determine the relationship between job satisfaction factors and organizational commitment factors. The results confirm the existence and strength of correlation between satisfaction factors and types of organizational commitment, and the fact that the position of women in the tourism sector is not at an enviable level, and that they remain in the same organization because of the small number of alternatives and moral obligations.

After the Backlash: Populism and the Politics and Ethics of Migration

2020 ◽  
Vol 14 (2) ◽  
pp. 153-180
Author(s):  
Stephen Macedo
Keyword(s):  
Social Democracy ◽  
Moral Obligations ◽  
Democratic Deliberation ◽  
Political Coalitions ◽  
New Politics ◽  
The U.S

AbstractIn the U.S., and elsewhere, populism has been democracy’s way of shaking elites up. We can view populism in part as a revolt of the losers, or perceived losers, of globalization. Yet elites have often paid too little heed to the domestic distributive impact of high immigration and globalized trade. Immigration and globalization are also spurring forms of nativism and demagoguery that threaten both democratic deliberation and undermine progressive political coalitions. The challenge now is to find the most reasonable – or least unreasonable – responses to the new politics of resentment: ways that recognize that egalitarian liberalism and social democracy are national projects and preserve progressive political coalitions, while also acknowledging our interconnections, duties, and moral obligations to those beyond our borders.

scholarly journals Philosophical foundations for digital ethics and AI Ethics: a dignitarian approach

AI and Ethics ◽  
2021 ◽  
Author(s):  
Robert Hanna ◽  
Emre Kazim
Keyword(s):  
Human Dignity ◽  
Social Institutions ◽  
Moral Obligations ◽  
Philosophical Foundations ◽  
Human Needs ◽  
Form Of Life ◽  
Digital Ethics ◽  
Human Happiness ◽  
Ai Ethics ◽  
The Impact

AbstractAI Ethics is a burgeoning and relatively new field that has emerged in response to growing concerns about the impact of artificial intelligence (AI) on human individuals and their social institutions. In turn, AI ethics is a part of the broader field of digital ethics, which addresses similar concerns generated by the development and deployment of new digital technologies. Here, we tackle the important worry that digital ethics in general, and AI ethics in particular, lack adequate philosophical foundations. In direct response to that worry, we formulate and rationally justify some basic concepts and principles for digital ethics/AI ethics, all drawn from a broadly Kantian theory of human dignity. Our argument, which is designed to be relatively compact and easily accessible, is presented in ten distinct steps: (1) what “digital ethics” and “AI ethics” mean, (2) refuting the dignity-skeptic, (3) the metaphysics of human dignity, (4) human happiness or flourishing, true human needs, and human dignity, (5) our moral obligations with respect to all human real persons, (6) what a natural automaton or natural machine is, (7) why human real persons are not natural automata/natural machines: because consciousness is a form of life, (8) our moral obligations with respect to the design and use of artificial automata or artificial machines, aka computers, and digital technology more generally, (9) what privacy is, why invasions of digital privacy are morally impermissible, whereas consensual entrances into digital privacy are either morally permissible or even obligatory, and finally (10) dignitarian morality versus legality, and digital ethics/AI ethics. We conclude by asserting our strongly-held belief that a well-founded and generally-accepted dignitarian digital ethics/AI ethics is of global existential importance for humanity.

A Normative Justification for Distinguishing the Ethics of Clinical Research from the Ethics of Medical Care

2005 ◽  
Vol 33 (3) ◽  
pp. 566-574 ◽  
Author(s):  
Paul Litton ◽  
Franklin G. Miller
Keyword(s):  
Medical Care ◽  
Standard Treatment ◽  
Clinical Equipoise ◽  
Moral Obligations ◽  
Best Interest ◽  
Care Givers ◽  
Ethical Acceptability ◽  
Strong Disagreement ◽  
Normative Justification ◽  
Optimal Medical Care

In the research ethics literature, there is strong disagreement about the ethical acceptability of placebo-controlled trials, particularly when a tested therapy aims to alleviate a condition for which standard treatment exists. Recently, this disagreement has given rise to debate over the moral appropriateness of the principle of clinical equipoise for medical research. Underlying these debates are two fundamentally different visions of the moral obligations that investigators owe their subjects.Some commentators and ethics documents claim that physicians, whether acting as care givers or researchers, have the same duty of beneficence towards their patients and subjects: namely, that they must provide optimal medical care. In discussing placebo surgery in research on refractory Parkinson's disease, Peter Clark succinctly states this view: “The researcher has an ethical responsibility to act in the best interest of subjects.”

MORAL OBLIGATION AFTER THE DEATH OF GOD: CRITICAL REFLECTIONS ON CONCERNS FROM IMMANUEL KANT, G. W. F. HEGEL, AND ELIZABETH ANSCOMBE

2010 ◽  
Vol 27 (2) ◽  
pp. 317-340 ◽  
Author(s):  
H. Tristram Engelhardt
Keyword(s):  
Immanuel Kant ◽  
Moral Obligation ◽  
Historical Context ◽  
Important Change ◽  
Moral Pluralism ◽  
Moral Obligations ◽  
European Continent ◽  
Presence Of God ◽  
Thing In Itself ◽  
The Status

AbstractOnce God is no longer recognized as the ground and the enforcer of morality, the character and force of morality undergoes a significant change, a point made by G.E.M. Anscombe in her observation that without God the significance of morality is changed, as the word criminal would be changed if there were no criminal law and criminal courts. There is no longer in principle a God's-eye perspective from which one can envisage setting moral pluralism aside. In addition, it becomes impossible to show that morality should always trump concerns of prudence, concerns for one's own non-moral interests and the interests of those to whom one is close. Immanuel Kant's attempt to maintain the unity of morality and the force of moral obligation by invoking the idea of God and the postulates of pure practical reason (i.e., God and immortality) are explored and assessed. Hegel's reconstruction of the status of moral obligation is also examined, given his attempt to eschew Kant's thing-in-itself, as well as Kant's at least possible transcendent God. Severed from any metaphysical anchor, morality gains a contingent content from socio-historical context and its enforcement from the state. Hegel's disengagement from a transcendent God marks a watershed in the place of God in philosophical reflections regarding the status of moral obligations on the European continent. Anscombe is vindicated. Absent the presence of God, there is an important change in the force of moral obligation.

Intrafamilial Organ Donation Is Often an Altruistic Act

2003 ◽  
Vol 12 (1) ◽  
pp. 116-118 ◽  
Author(s):  
Aaron Spital
Keyword(s):  
Young Children ◽  
Organ Donation ◽  
Genetic Relationship ◽  
Recent Article ◽  
Family Members ◽  
Prima Facie ◽  
Moral Obligations ◽  
Logical Conclusion ◽  
Prima Facie Duty

In their recent article, Glannon and Ross remind us that family members have obligations to help each other that strangers do not have. They argue, I believe correctly, that what creates moral obligations within families is not genetic relationship but rather a sharing of intimacy. For no one are these obligations stronger than they are for parents of young children. This observation leads the authors to the logical conclusion that organ donation by a parent to her child is not optional but rather a prima facie duty. However, Glannon and Ross go a step further by suggesting that because parent-to-child organ donation is a duty, it cannot be altruistic. They assert that “altruistic acts are optional, nonobligatory…supererogatory…. Given that altruism consists in purely optional actions presupposing no duty to aid others, any parental act that counts as meeting a child's needs cannot be altruistic.” Here I think the authors go too far.

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