Reciprocity and Resources

Reciprocity has been deployed as the moral concept underpinning an obligation to ensure that health care workers (HCW) who work during a pandemic have access to essential goods, such as personal protective equipment (PPE), and as a principle for giving priority to HCW for scarce resources, such as intensive care beds or ventilators. In this paper I examine the concept of reciprocity, arguing that it is best understood as a form of fairness, or “fair return for services rendered.” This interpretation works well in explaining our obligation to provide HCW with PPE and other risk-mitigation resources, but I give reasons to suggest that it does not support an obligation to prioritize HCW for scarce medical interventions.

Moral Code of a Person

The paper reveals the moral code, extolled in the renowned Kipling’s poem “If” by means of cognitive interpretation. The author’s message containing his idea of moral code is unraveled in minimum meaningful spaces of the poem (usually one or two lines), which are analyzed in depth. Each space highlights the trajector features of character and the corresponding reference frames (domains), which serve as background for their understanding. The peculiarity of moral concepts consists in the fact that they are based on the evaluative component and therefore they form binary oppositions. The antagonist for the moral concept within such opposition serves as its benchmark, since the essence of a moral value is revealed only when it is contrasted to its opposite, therefore the paper makes an attempt of alignment trajector domains with the benchmarks. In order to delve into the Kipling’s understanding of moral code the distinguished ethical values were arranged in the form of field model. The nucleus of the model comprises most frequently actualized values from the moral code, while periphery includes values with lower rate of actualization. Along with cognitive analyses of Kipling’s moral doctrine the paper highlights the peculiarities of poetic narration, which include abstract dictum, use of subjunctive mood and symbolism. Particular attention is also paid to the use of personification and metaphor.

Checking the Other and Checking the Self: Role Morality and the Separation of Powers

The concepts of the rule of law, the separation of powers, and checks and balances are related in complicated ways. Jacob T Levy brings this to light in his thought-provoking McDonald Lecture, “The Separation of Powers and the Challenge to Constitutional Democracy.”1 In this response to Levy’s paper I want to further explore the relationship between these three ideas. I will argue that, when thinking about the rule of law, we must consider the idea of “role morality” and its place in constraining power. We should think of the constraints on power that stem from role morality as “internal” as opposed to “external” checks on power. I also suggest that we would do well to broaden our understanding of what the rule of law requires, and to think of it not just as a matter of ensuring impartiality and formal legal equality in the sense that the law applies to all actors within the system. We might benefit from thinking of the rule of law as a weightier moral concept that demands that decision-makers comply with moral ideals, and not just with the rules as laid out.

Contextualization of Maslahah Jasser Auda’s Thought in Islamic Economy

The Division of Maslahah can be deduced into five kinds, namely; (1) based on the purpose of the day/Time, (2) based on the level of necessity, (3) based on its coverage (range), (4) based on the presence or absence of changes and (5) based on the presence or absence of the Shariah in the assignment. Maslahah based on the purpose of his day divided into two levels, namely; Maslahah the world and the Hereafter." Maslahah the world is the obligation or rule of Shara ' related to the laws of Muamalah instead (social and economic interactions). While Maslahah Hereafter is the obligation or restriction of Shara' about the rules of Aqidah (Tauhid) and Worship. Yasser Auda divided the Maslahah on the aspect of the need into three categories: (a) Maslahah al-Dlaruriyyah (primary benefit), (b) Maslahah al-Hajiyyah (secondary benefit) and (c) Maslahah al-Tahsiniyyah (benefit Tertiary). The concept of Maqasid offered by Auda is identical with Maslahah and the view of the Ulama about Maslahah and all type. Jasser Auda defines maqāṣīd in four meanings, first, the wisdom behind a law. Second, a good end goal that the Law was trying to achieve. Third, the divine purpose group and the moral concept are the basis of Law. Fourth, maṣālih. In the maqāṣīd idea offered by Auda, values and humanitarian principles are the most important. Auda also tried to reconstruct the old maqāṣīd concept, which is protection and preservation in the direction of the maqāṣīd theory, which refers to development and rights. The implications of the application of maqāṣid al-sharī’ah. Using the maṣlaḥah instrument in the context of the Islamic economy in Indonesia are used to fulfil the needs of sharia policies in the economic sector which do not only revolve around Islamic banking matters.

Abandoning dishonesty—A brief German comment on the state of the law after Ivey

The debate about the two-pronged Ghosh test for dishonesty has troubled academics and practitioners alike for some time. Concerns were raised about the jury’s ability to determine both the objective honesty standards and the defendant’s personal compliance with it, which might result in non-meritorious personal views allowing her to escape a dishonesty verdict. In Ivey, followed by Barton and Booth, the subjective test was abandoned altogether. The change has brought no doctrinal improvement, but instead unacceptably broadened criminal liability. Leaving the determination of a nebulous moral concept such as dishonesty to the jury is misguided, as it means determining a normative rule in the first place, which is not the jury’s role. Looking at the German law on theft and fraud as a comparator system, the paper argues that dishonesty should be abandoned and replaced by a lawfulness element to which the rules on mistake of civil law can then be applied.

The Moral Duty to Love One’s Stakeholders

Much has been written about the general moral duty to love one’s neighbors. In this article, I explore the specific application of this moral duty in the work setting. I argue from a secular perspective that individuals have the moral duty to love their stakeholders. Loving one’s stakeholders is an affective valuing of the stake-related values these stakeholders pursue and as such is the real recognition of one’s stakeholders as stakeholders and of oneself as a stakeholder of one’s stakeholders. This moral concept of stakeholder love offers promising contributions to stakeholder theory, leadership theories, and ethical theories in general and business ethics theories in particular.

Kontribusi konsep Green Moral Dalam Mendukung SDGs di Era Revolusi Industri 4.0

ABSTRAKPenelitian ini dilatar belakangi oleh berbagai permasalahan lingkungan yang terjadi saat ini. Kerusakan lingkungan yang dihadapi sedikitnya terjadi dari ulah tangan manusia yang tidak bertanggung jawab. Tujuan penelitian ini untuk memberikan pandangan masyarakat tentang pentingnya menjaga dan melestarikan alam, agar alam itu memberikan kebermanfaatan untuk kehidupan. Pendekatan yang digunakan adalah kualitatif dengan metode etnopedagogi. Hasil penelitian yang penulis peroleh yaitu: (1) Proses pembinaan masyarakat melalui adat istiadat yang sudah lama terbangun memberikan filosofis kuat dalam bersikap bijak terhadap alam,melalui adat istiadat upacara adat nyuguh, babarit, dan sedekah bumi. (2) Dalam mempertahankan adat istiadat di tengah Revolusi Industri 4.0, dengan membumikan nilai-nilai adat yang bermilai luhung terutama dalam menyeleksi dan membatasi teknologi-teknologi yang dirasa kurang bermanfaat untuk masyarakat sekitar. (3) Konsep SDGs, sangat didukung oleh masyarakat adat Kuta terutama dalam pelestarian alam. Masyarakat masih memegang teguh pelestarian alam dengan sangat menghormati lingkungan alamnya, alam itu dijadikan sebagai nilai kehidupan tertinggi bagi mereka. ABSTRACTThe contribution of the green moral concept in supporting the SDG's in the era of the Industrial Revolution 4.0. This research is motivated by various environmental problems that occur today. The environmental damage faced is at least caused by irresponsible human hands. The purpose of this research is to provide a view of the community about the importance of protecting and preserving nature, so that nature can provide benefits for life. The approach used is qualitative with the ethnopedagogical method. The results of the research that the authors obtained are: (1) The process of community development through long-established customs provides a strong philosophical attitude towards being wise towards nature, through the customs of the ceremonies of nyuguh, babarit, and earth alms. (2) In maintaining customs in the midst of the 4.0 Industrial Revolution, by grounding customary values that have noble values, especially in selecting and limiting technologies that are deemed less beneficial to the surrounding community. (3) The concept of SDGs is strongly supported by the Kuta indigenous people, especially in nature conservation. People still uphold the preservation of nature with great respect for their natural environment, this nature is used as the highest value of life for them.

The Golden Rule in Thomas Reid's System of First Principles of Morality

In Modern times, the Golden Rule, the classical formula of which is contained in the Sermon on the Mount Matthew 7:12, is the subject of discussion in a number of moral and philosophical teachings as a specifically moral concept that partially or completely expresses the normative meaning of morality. It is in the Moderntimes that the rule gets its name of the Golden one. In the article, the modern understanding of the Golden Rule is considered on the basis of Thomas Reid’s ethics, who included the rule formula among the first principles of morality, i.e. self-evident principles that constitute moral thinking, determine moral reasoning, from which the entire system of moral duties is derived, and any person who seeks to understand what his duty is in specific circumstances, based on them, can do this. The main purpose of the Golden Rule, Reid saw in the fact that its application allows you to overcome the individual's partiality for himself and prejudice against others – which turns out to be destructive for human relations. He considers the Golden Rule as the rule of impartiality. The article shows that the special place that Reid assigned to the Golden Rule in the system of first principles was determined by the fact that (1) Reid described only the Golden Rule as the rule of the Divine teacher and overshadowed with the authority of the law and the prophets; (2) he described the rule as “the most comprehensive”, i.e. extending its effect to all possible relations between people – equal and unequal, including the relation of a person to himself, and all types of duties (to himself and others, perfect and imperfect). The article concludes that Reid presented the Golden Rule as an expression of the entire normative content of morality. Therefore, although he did not build a hierarchy of first principles, we can conclude that the Golden Rule by the very logic of Reid in his system turns out to be the highest.

Study on knowledge, attitudes and behaviours about AIDS among undergraduates of China

Background: The prevention of AIDS among undergraduates in Wuhan is imminent. To establish correct moral concept and cultivate a healthy way of life are important strategies for undergraduates in AIDS prevention. Methods: This study was inducted in the 15 universities in Wuhan. 127 MSM students were recruited by peer promotion, and 510 non-MSM students were selected by cluster random sampling. The two groups were investigated by anonymous questionnaire, and the questionnaire information was statistically analyzed. Results: The awareness rate of AIDS related knowledge among MSM students was 90.8%, while that of non-MSM students was 64.6%. Neither meets the national requirements. The self-recognition of MSM undergraduates was 95.0%. Among the 497 non-MSM undergraduates, 65.4% were willing to make friends with the MSM undergraduates. There were statistical differences in the social discrimination attitudes of those who knew AIDS-related knowledge (P<0.01) and the attitudes of those with knowledge of AIDS were more positive. Conclusion: The MSM students had high incidence of high-risk sexual behaviours and a separation between knowledge and behaviours. This study focuses on the comparison of the characteristics of knowledge, attitude and behaviour on AIDS between the two groups of people, AIDS prevention in colleges and universities needs a new way of thinking.

Buddhist Ethics and Moral Education

As a highly developed religion, Buddhism has very rich ideas related to ethics and morality. Buddhism itself is a way of education. It guides the method and action of cultivating one’s moral character. These practices can be applied in thinking about education, especially specific to education’s ethical and moral implications. In the early 21st century, Buddhist theory has multiple applications in the field such as applied psychology, counseling, and meditation. Though it is an ancient wisdom, its viewpoint can be used to solve contemporary social problems and human crises caused by the process of modernization. Mahāyāna Buddhism believes that this world is constituted by emptiness, which is the perspective on essence-absent ontology. Everything is in its becoming, which is dependent on everything else, following the law of cause and effect. When an important aspect of one’s daily behavior is to cultivate goodwill, the desirable consequences will be returned to them later. That is, one good turn deserves another. On the contrary, bad will receives ill effects back. This is the basis of the Buddhist moral concept. In this way, human beings are active agents who can decide their own conduct and the result of their life. Buddhism encourages an individual to perform practices of precepts, meditation, and wisdom all the time to rid oneself of craving, hatred, and delusion. The latter are origins of human suffering. Humans cannot reach the ultimate spiritual realm of Nirvāṇa until these three poisons are given up. As an approach to self-education, Buddhist ethical thoughts allow learners to search for their self-nature. Buddhist moral claims of compassion and equality can contribute to the thinking of modern educational issues, such as peace education, ecological education, and equality in education.