ETHICAL CODES AND EDUCATION

2019 ◽  
Author(s):  
Pavel Dostal
Keyword(s):  
Ethical Codes

Comparing Ethical Codes: Medicine and Psychology

2012 ◽  
Author(s):  
Wendy L. Ward ◽  
Bethany C. Chessir ◽  
Clare Brown ◽  
Joseph Magness
Keyword(s):  
Ethical Codes

CONCEPTUAL AND PRACTICAL DIMENSIONS OF ISLAMIZATION OF KNOWLEDGE

1997 ◽  
Vol 14 (2) ◽  
pp. 188-207
Author(s):  
Mohamed Aslam Mohamed Haneef ◽  
Ruzita Mohammad Amin
Keyword(s):  
Ethnic Politics ◽  
Islamic State ◽  
Youth Movement ◽  
National Organization ◽  
Ethical Codes ◽  
Islamic Bank ◽  
Islamic Resurgence ◽  
New Phase ◽  
Islamic Values ◽  
Positive Factor

IntroductionIn the 1980s, the understanding and practice of Islam in Malaysiaentered a new phase. The global Islamic resurgence coupled with localMalaysian factors saw numerous important events talcing place. First, in1981 Dr. Mahathir Mohamed became Malaysia's fourth prime minister.Second, in 1982 the opposition Islamic Party of Malaysia (PAS) wastaken over by new leadership that claimed total commitment to settingup an Islamic state and rejecting nationalism and ethnic politics. Also, inthe same year, Anwar Ibrahim, then the president of the MalaysianIslamic Youth Movement (ABIM), joined Dr. Mohamed's government,winning the United Malays National Organization (UMNO) youthmovement's presidency and joining the UMNO-led cabinet as a juniorminister.The Mohamed administration, unlike its predecessors, openly supportedIslamic reform at all levels of society. Islam's role became more thanceremonial; it became a source of values for development, facilitatedthrough the Inculcation of Islamic Values Policy (in 1981) and the estab­lishment of numerous Islamic institutions such as the Islamic Bank ofMalaysia and the International Islamic University, Malaysia (IIUM) in1983. Although many see these developments as being merely politicallymotivated to counter the influence of PAS, it is without doubt that Dr.Mohamed was quite consistent with his earlier Views which he expressedin The Malay Dilemma. In his book he described Islam as the “greatestsingle influence on Malay value concepts and ethical codes,” thus beinga positive factor to develop the Malays ...

An Analysis of the Ethical Codes of Corporations and Business Schools

2008 ◽  
Vol 87 (1) ◽  
pp. 1-13 ◽  
Author(s):  
Harrison McCraw ◽  
Kathy S. Moffeit ◽  
John R. O’Malley
Keyword(s):  
Business Schools ◽  
Ethical Codes

scholarly journals Ethical codes of conduct and practices using human subjects

2010 ◽  
Vol 9 ◽  
pp. 2021-2025
Author(s):  
Norani Mohd.Salleh ◽  
Rohaida Mohd.Saata
Keyword(s):  
Human Subjects ◽  
Codes Of Conduct ◽  
Ethical Codes

Ethical Codes and Values in a Virtual World

2002 ◽  
Vol 5 (3) ◽  
pp. 203-206 ◽  
Author(s):  
Marcus F. Kuntze ◽  
Robert Stoermer ◽  
Franz Mueller-Spahn ◽  
Alex H. Bullinger
Keyword(s):  
Virtual World ◽  
Ethical Codes

scholarly journals Son los códigos éticos un instrumento de gestión de la responsabilidad social? Un estudio exploratorio en Andalucía

2016 ◽  
Vol 12 (2) ◽  
pp. 462 ◽  
Author(s):  
Mercedes Ruiz-Lozano ◽  
Araceli De los Ríos Berjillos ◽  
Salud Millán Lara
Keyword(s):  
Business Ethics ◽  
Social Responsibility ◽  
Control Systems ◽  
Descriptive Analysis ◽  
Management Control ◽  
Management Tool ◽  
Small Enterprises ◽  
Ethical Codes ◽  
Sustainable Value ◽  
Corporate Social

Purpose: The growing concern for social responsibility and/or business ethics must be reflected in the control systems of organizations. Therefore we are concerned to analyze whether the ethical codes have been introduced as a management tool of social responsibility to build sustainable value-based organizations.Design/methodology/approach: Development of a survey based on the literature review of code types and motivations. We performed a descriptive analysis of the information obtained from companies based in Andalusia under study. Furthermore, it has been implemented a test of mean difference and an analysis of variance to contrast the hypotheses. Findings: The study supports a tendency to use the ethical codes by Andalusian companies analyzed, influenced by firm size. Similarly, the incidence of immediate environment is confirmed. Research limitations/implications: The study is exploratory in the Andalusian area due to restrictions databases and sample size. Practical implications: The results allow an approach to the Andalusian business reality and to the management systems related with social responsibility and business ethics. Social implications: It has highlighted the need for training in this area and that measures to promote ethics and corporate social responsibility are taken from the public sector, distinguishing between needs that may have micro and small enterprises from medium or large companies. Originality/value: This study contributes to knowledge about the importance of integrating instruments that promote responsible and sustainable management based on values in management control systems and about what were the motivations that are influencing both, for and against, in this action. Motivations that should be taken into account by decision-makers and influential in business development agencies.

Problems of preserving the norms of Adyge khabz in the context of globalization (based on the materials of a sociological study)

2021 ◽  
Vol 21 (2) ◽  
pp. 90-93
Author(s):  
Z.Kh. Guchetl ◽  
◽  
O.I. Kuskarova ◽  
Keyword(s):  
National Identity ◽  
Cultural Values ◽  
Ethnic Groups ◽  
Modern Society ◽  
Sociological Research ◽  
North Caucasus ◽  
Sociological Study ◽  
Ethical Codes ◽  
The North

In this article, the authors comprehend the moral and ethical phenomenon of "Adyge habz the problems of its preservation and development in modern society in the context of globalization. The study of traditions is undoubtedly relevant in modern conditions, when many ethnic groups persistently retain interest in past values, their origins and prospects. The authors note that this problem is relevant not only for the Adygs, but also for other peoples of the North Caucasus, which have their own analogues of national moral and ethical codes. Based on the results of the conducted sociological research, it is concluded that the role of Adyghism (adygag) in the system of traditional ethno-cultural values of the Adyghes has decreased, and therefore there is a need to revive and develop the national identity of the Adyghes.

Physician moral injury in the context of moral, ethical and legal codes

2021 ◽  
pp. medethics-2021-107225
Author(s):  
Philip Day ◽  
Jennifer Lawson ◽  
Sneha Mantri ◽  
Abhi Jain ◽  
David Rabago ◽  
...  
Keyword(s):  
Medical Practice ◽  
Moral Distress ◽  
Codes Of Ethics ◽  
Professional Associations ◽  
Moral Injury ◽  
Systematic Change ◽  
Ethical Codes ◽  
Validity Tests

After 40 years of attributing high rates of physician career dissatisfaction, attrition, alcoholism, divorce and suicide to ‘burnout’, there is growing recognition that these outcomes may instead be caused by moral injury. This has led to a debate about the relative diagnostic merits of these two terms, a recognition that interventions designed to treat burnout may be ineffective, and much perplexity about how—if at all—this changes anything.The current research seeks to develop the construct of moral injury outside military contexts, generate more robust validity tests and more fully describe and measure the experiences of persons exposed to moral harms. Absent from the literature is a mechanism through which to move from the collective moral injury experience of physicians to a systematic change in the structure of medical practice. To address this, after providing a brief history, definitions and contrasts between burnout, moral distress and moral injury, we review the interplay of moral and ethical codes in the context of moral injury. We conclude by suggesting that professional associations can potentially prevent moral injury by providing protections for physicians within their codes of ethics.

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