scholarly journals Religious Ethics, General Ethics, and Engineering Ethics

2016 ◽  
pp. 1117-1127
Author(s):  
P. R. Bhat
Keyword(s):  
Professional Ethics ◽  
Autonomous System ◽  
Codes Of Conduct ◽  
Engineering Ethics ◽  
The Other ◽  
Religious Ethics ◽  
Human Beings ◽  
Professional Codes ◽  
Is Professionals ◽  
The Needy

The objective of this chapter is to examine the underpinning relation among religious ethics, general ethics, and engineering ethics. We, the human beings, belong to one religion or the other by birth and/or by practice. There is hardly any society that is non-religious, and every major religion has religion-based ethics. Every evolved religion promotes values such as honesty, truthfulness, nonviolence, helping the needy, etc. These values are developed by major religions, such as Hinduism, Christianity, Islam, Buddhism, Jainism, etc. All these values together constitute our understanding about general ethics. Fortunately, many religions prescribe similar values, and these values are considered as general ethics, which the chapter delineates in detail. The chapter also elucidates why we have not considered agnostics' and atheists' views on religious ethics even if general ethical principles are based on religious ethics. Further, what is the need to have professional ethics such as engineering ethics when we already have religious and general ethics? The chapter argues “engineering ethics” as a professional ethics would be an autonomous system and would be independent of religious ethics and general ethics. The reason for this claim is professionals need to perform their duties in accordance with their professional codes of conduct, and not based on their religious ethics or general ethics. The chapter submits that engineering ethics is an autonomous ethics even if it has values that resemble religious or general ethics.

Religious Ethics, General Ethics, and Engineering Ethics

2016 ◽  
pp. 108-118
Author(s):  
P. R. Bhat
Keyword(s):  
Professional Ethics ◽  
Autonomous System ◽  
Codes Of Conduct ◽  
Engineering Ethics ◽  
The Other ◽  
Religious Ethics ◽  
Human Beings ◽  
Professional Codes ◽  
Is Professionals ◽  
The Needy

The objective of this chapter is to examine the underpinning relation among religious ethics, general ethics, and engineering ethics. We, the human beings, belong to one religion or the other by birth and/or by practice. There is hardly any society that is non-religious, and every major religion has religion-based ethics. Every evolved religion promotes values such as honesty, truthfulness, nonviolence, helping the needy, etc. These values are developed by major religions, such as Hinduism, Christianity, Islam, Buddhism, Jainism, etc. All these values together constitute our understanding about general ethics. Fortunately, many religions prescribe similar values, and these values are considered as general ethics, which the chapter delineates in detail. The chapter also elucidates why we have not considered agnostics' and atheists' views on religious ethics even if general ethical principles are based on religious ethics. Further, what is the need to have professional ethics such as engineering ethics when we already have religious and general ethics? The chapter argues “engineering ethics” as a professional ethics would be an autonomous system and would be independent of religious ethics and general ethics. The reason for this claim is professionals need to perform their duties in accordance with their professional codes of conduct, and not based on their religious ethics or general ethics. The chapter submits that engineering ethics is an autonomous ethics even if it has values that resemble religious or general ethics.

Religious Ethics, General Ethics, and Engineering Ethics

2015 ◽  
pp. 99-109
Author(s):  
P. R. Bhat
Keyword(s):  
Professional Ethics ◽  
Autonomous System ◽  
Codes Of Conduct ◽  
Engineering Ethics ◽  
The Other ◽  
Religious Ethics ◽  
Human Beings ◽  
Professional Codes ◽  
Is Professionals ◽  
The Needy

The objective of this chapter is to examine the underpinning relation among religious ethics, general ethics, and engineering ethics. We, the human beings, belong to one religion or the other by birth and/or by practice. There is hardly any society that is non-religious, and every major religion has religion-based ethics. Every evolved religion promotes values such as honesty, truthfulness, nonviolence, helping the needy, etc. These values are developed by major religions, such as Hinduism, Christianity, Islam, Buddhism, Jainism, etc. All these values together constitute our understanding about general ethics. Fortunately, many religions prescribe similar values, and these values are considered as general ethics, which the chapter delineates in detail. The chapter also elucidates why we have not considered agnostics' and atheists' views on religious ethics even if general ethical principles are based on religious ethics. Further, what is the need to have professional ethics such as engineering ethics when we already have religious and general ethics? The chapter argues “engineering ethics” as a professional ethics would be an autonomous system and would be independent of religious ethics and general ethics. The reason for this claim is professionals need to perform their duties in accordance with their professional codes of conduct, and not based on their religious ethics or general ethics. The chapter submits that engineering ethics is an autonomous ethics even if it has values that resemble religious or general ethics.

scholarly journals A Religious Ethics of Translation: The Love Command

2015 ◽  
Vol 11 (1) ◽  
pp. 61-73
Author(s):  
Alan J. E. Wolf
Keyword(s):  
Translation Studies ◽  
The Other ◽  
Religious Ethics ◽  
Moral Action ◽  
Moral Vision ◽  
Religious Perspective ◽  
Spiritual Dimension ◽  
Potential Value ◽  
Professional Codes

Our understanding of ethics in the field of translation studies shows a secular bias which has distorted our moral vision. This article examines recent accounts of the role of ethics when communication is translated by interpreters and translators. Rather than relying on professional codes or relativist approaches, the potential value in adopting a religious perspective to our understanding of ethics is underlined, reclaiming the spiritual dimension of moral action and reconceptualising notions of the Other, power and ideology in translation. Examples are given from the literature in the field of contemporary translation studies.

scholarly journals Into the Void: A Counsel Perspective on the Need to Articulate Rules Concerning Disclosure Before the ICJ

AJIL Unbound ◽  
2019 ◽  
Vol 113 ◽  
pp. 302-306
Author(s):  
Kate Parlett ◽  
Amy Sander
Keyword(s):  
International Law ◽  
Professional Ethics ◽  
Codes Of Conduct ◽  
Code Of Conduct ◽  
Professional Obligations ◽  
Turn On ◽  
The Icj ◽  
Professional Codes

Individuals appearing before the ICJ on behalf of states are not subject under international law to any compulsory code of conduct to guide them in navigating issues of professional ethics. Article 42(2) of the ICJ Statute merely provides that parties “may have the assistance of counsel or advocates before the Court” and does not impose qualification requirements on those a state elects to appear on its behalf. In practice, legal teams appearing before the Court are comprised of individuals from different legal backgrounds who are either qualified legal practitioners or academics (referred to below as “counsel”). Qualified practitioners will likely be subject to professional codes of conduct applicable to them in their home jurisdiction, and those codes of conduct may bind them in relation to proceedings before the ICJ. But the professional obligations applying to practitioners from different jurisdictions can vary considerably. Some may consider that their domestic code of conduct does not (and/or should not) bind counsel before an international court. Those who are academics or are not admitted in any jurisdiction may not be subject to any conduct rules when acting as counsel. The absence of a common set of professional obligations means that the obligations bearing upon the conduct of particular counsel are unclear and certainly not uniform. This may have an impact on the presentation of a case before the Court, and in turn on the Court's understanding of the dispute. Ultimately, it could materially impact the outcome of a case.

Into the Void: A Counsel Perspective on the Need to Articulate Rules Concerning Disclosure Before the ICJ

2019 ◽  
Vol 113 ◽  
pp. 219-222
Author(s):  
Kate Parlett ◽  
Amy Sander
Keyword(s):  
International Law ◽  
Professional Ethics ◽  
Codes Of Conduct ◽  
Code Of Conduct ◽  
International Court Of Justice ◽  
Court Of Justice ◽  
International Court ◽  
The Icj ◽  
Professional Codes

Individuals appearing before the International Court of Justice (ICJ or Court) are not subject under international law to any compulsory code of conduct which would guide them in navigating issues of professional ethics. Neither the ICJ Statute nor its Rules impose any qualification requirements on counsel. In practice, legal teams appearing before the Court are comprised of individuals from different legal backgrounds, who tend to be either qualified legal practitioners or academics. Qualified practitioners may be subject to professional codes of conduct from their home jurisdiction, but these can vary considerably across different jurisdictions. Counsel who are academics or are not admitted in any jurisdiction may not be subject to any conduct rules.

scholarly journals THOUGHTS ON ENGINEERING ETHICS EDUCATION IN CANADA

2013 ◽  
Author(s):  
Andrew Roncin
Keyword(s):  
Professional Ethics ◽  
Ethics Education ◽  
Ethical Dilemmas ◽  
Codes Of Conduct ◽  
Engineering Ethics ◽  
Ethical Conflicts ◽  
Engineering Ethics Education ◽  
The Impact

The purpose of this paper is to summarize current research in engineering ethics education and interpret it within the Canadian engineering and accreditation context. Outcome 3.1.10 of the Canadian Engineering Accreditation Board is that upon graduation students have an "ability to apply professional ethics, accountability, and equity". Yet teaching students to memorize a few canons and acts does little to help them recognize and resolve ethical conflicts effectively. The ability to apply their knowledge implies that students have had practice recognize ethical conflicts, interpret the positions of stakeholders, and designing solutions that address the myriad of ethical viewpoints that stakeholders may have. Our engineering acts, bylaws, and codes of conduct affirm that Engineering is about more than just crunching numbers, it is about serving the needs of society and creating solutions that work. In order to learn this, young engineers need opportunities to experience, explore, and resolve ethical dilemmas and in doing so develop a deeper understanding of the impact of engineering on society.

A Liberdade e a Justiça: horizontes para uma racionalidade socioambiental

2020 ◽  
Author(s):  
José Luis Sepúlveda Ferriz
Keyword(s):  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Great Opportunity ◽  
The World ◽  
Authentic Development ◽  
Sense Of Justice

Freedom and Justice have always been challenged. Since the most remote times, and in the most varied circumstances of places and people, human beings have tried to clarify and put into practice these two controversial concepts. Freedom and Justice, in effect, are words, but also dreams, desires and practices that, not being imperfect, are less sublime and ambitious. Reflecting on them on the basis of an ethics of development and socioenvironmental sustainability is still a great challenge in our contemporaneity. This book is born from the need that we all have to reflect, understand what our role is in relation to the OTHER, understood as the other as Environment. Doing this from such disparate areas and at the same time as current as Economics, Philosophy and Ecology, is still a great opportunity to discuss complexity, transdisciplinarity and the inclusion of diverse themes, but which all converge in the Human Being and its relationship with the world. Endowing human beings with Freedom and a sense of Justice means RESPONSIBILITY. To be free and to want a better and fairer world is to endow our existence with meaning and meaning. Agency, autonomy, functioning, dignity, rights, are capacities that must be leveraged individually and collectively for authentic development to exist. Development as Freedom is a valid proposal for thinking about a socio-environmental rationality that interferes in the controversial relations between economics, ethics and the environment.

فلسفة العقوبة في الشريعة الإسلامية والقانون الوضعي عرض وموازنة Exposition and Comparison of the Philosophy of Punishment in Islamic and Positive Laws

2012 ◽  
Vol 9 (1) ◽  
Author(s):  
عبد المجيد قاسم عبد المجيد (Qasim Abdulmajid) ◽  
محمد ليبا (Liba)
Keyword(s):  
Islamic Law ◽  
The Other ◽  
Penal System ◽  
Human Beings ◽  
New School ◽  
Positive Law ◽  
Other Hand ◽  
Philosophy Of Punishment ◽  
Emerging Issues

تناولت هذه الورقة فلسفة العقوبة في الشريعة الإسلامية، وفلسفتها في القانون الوضعي، وتمت الموازنة بين الفلسفتين، وخلص العرض والموازنة إلى نتائج ملخصها أن مسألة عصمة الشريعة وسموها تعد علامة فارقة بين الشريعة الإسلامية والقانون الوضعي، هذه العلامة نتج عنها فروق كثيرة أولها أن العقوبة في التشريع الوضعي تكون تابعةً للهدف، فالهدف يوضع أولاً ثم تصاغ على ضوئه العقوبة، ولذلك كلما ظهرت مدرسةٌ جديدةٌ تؤسس لفكرٍ جديدٍ ظهر اختلافٌ في التشريع العقابي. بينما النظام العقابي الإسلامي ثابتٌ ومعصوم، وقد وُجدت الحاجة إلى معرفة أهدافه وفلسفته ليتسنى السير على مقتضاها فيما يستجد من وقائع، وأن سمو فلسفة العقوبة في الشريعة الإسلامية ينبع من سمو مصدرها، فواضع هذه العقوبات هو خالق البشر. بينما العقوبة في القانون الوضعي تعتمد في فلسفتها على خبرة واضعيها، وهي خبرة محدودة وأحكامها نسبية، لذا كان تطبيق العقوبات الشرعية أجدر حتى وإن لم يُدرَك كنه هذه العقوبات وفلسفتها. الكلمات الرئيسية: فلسفة العقوبة، القانون الإسلامي، القانون الوضعي، التشريع العقابي.******************************In this paper light is shed on the philosophy of punishment in Islamic and positive laws and a comparison between them is accomplished. In brief, the conclusion of the exposition and comparison is that issue of infallibility of SharÊ‘ah and its nobleness are the distinguishing marks between Islamic and positive laws. This led to further differences. The first difference is that the punishment in positive laws is in accordance with the stipulated goal, that is, the goal is set first and then the punishment is formulated in that light. That is why whenever any new school of thought appears based on some ideology, differences emerge in punitive legislation. Islamic penal system is, however, immutable and infallible. There is a need to know its objectives and wisdom so as to in order to tackle new emerging issues. The nobility of the philosophy of punishment in Islamic law stems from the nobility of its source and that is no one but the Creator of human beings. The punishment in the positive law, on the other hand, relies on the philosophy that is based on the experiences of the authors of these laws. And these experiences are limited and their rulings are relativistic. Applying Islamic legal punishments are, therefore, more legitimate, even though their essence and philosophy are not fully grasped.Key words: Philosophy of Punishment, Islamic Law, Positive Law, Punitive Legislation.

A study on the design of a wardrobe, for patients bed-ridden with cancer, applying the knowledge of anonymous design

Impact ◽  
2020 ◽  
Vol 2020 (7) ◽  
pp. 45-47
Author(s):  
Naoko Fujii
Keyword(s):  
Hospital Stay ◽  
Nursing Care ◽  
Healthcare Professionals ◽  
The Other ◽  
Human Beings ◽  
Prolonged Hospital Stay ◽  
Hospital Patients ◽  
Hospital Gowns ◽  
Hospital Stays ◽  
Prolonged Hospital

The majority of human beings will be admitted to hospital at some point over the course of their lives. For the more fortunate among us, these hospital stays will be brief and will barely register as a significant experience. However, for others, being admitted for weeks or months at a time will be necessary in order to combat and recover from whatever it was that made admittance to hospital necessary. While it is easy to think of many reasons why a prolonged hospital stay might be undesirable, one that may escape our attention is the clothes that are worn by patients during their stay. Once a patient has been assigned a bed, they are often given a gown which they put on without thought and then lie down. The gowns that are given to patients are generally designed with healthcare professionals in mind. For example, in Japan pyjamas and yukata (bathrobes) are used as hospital gowns because they have a front opening that is easy to use during treatment and nursing care. In addition, the other gowns can be opened from the ankle to the crotch using the zip. Dr Naoko Fujii has focused her career on designing clothes for hospital patients and believes that there is a way to satisfy the practical needs of a hospital and the care it gives at the same time as satisfying the requirements of patients. She is now focusing her attention on this challenge.

Impact of Job Stress and Social Support on Job Satisfaction among Academic Staff

2016 ◽  
Vol 7 (1) ◽  
Author(s):  
Kumari Kumkum ◽  
R. N. Singh ◽  
Yogershi Rajpoot
Keyword(s):  
Social Support ◽  
Job Satisfaction ◽  
Job Stress ◽  
Positive Impact ◽  
Academic Staff ◽  
Two Dimensions ◽  
The Other ◽  
Human Beings ◽  
Negative Consequences ◽  
Four Dimensions

There may be so many negative consequences of stress for human beings and dissatisfaction among employees happens to be one of the major problems. It indicates negative feelings that individuals have regarding their jobs or its facets. On the other hand, social support is assumed to be mitigating the relationship between negative aspects of the work environment and job satisfaction. Job stress is said to be associated with job dissatisfaction as well as experience of strain. In view of the above, this study examined the role of job stress and social support in job satisfaction. The sample consisted of 30 school teachers from different school of Varanasi (U.P.). The job stress, job satisfaction and social support scales were administered on the participants. The responses of the participants were converted into scores for statistical analyses. The scores of participants on the scales were correlated. The findings revealed that job stress led to increased job satisfaction. It is against the proposed hypothesis and it appears as if the social support received by the participants is a factor behind it. Two of the four dimensions of social support were found to exert positive impact on job satisfaction but the other two dimensions were not found to be correlated with it. The findings are thoroughly discussed and interpreted.

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