The Imminently Dying Donor

As the supply-demand gap for organs for transplantation grows, transplant programs are more accepting of less healthy donors. This chapter focuses on the extreme case: whether and when individuals who have life-limiting conditions (LLC) should be considered for living organ donation. Two types of cases are examined: living donation by individuals with advanced progressive severe debilitating disease for whom there is no ameliorative therapy; and pre-mortem living donation by individuals who are imminently dying or would die of the donation process itself. With appropriate safeguards, some donations by individuals with LLC could be ethical. Pre-mortem donations challenge the dead donor rule (DDR), an ethical norm that prohibits organ procurement until after the individual is dead. The chapter argues that attempts to circumvent the DDR fail to respect the living donor as a patient in his or her own right.

Issue-Driven Progress in Business Ethics: When the Responsibility to Protect Values Requires Companies to Introduce New Norms

<p>This article is about when a company should introduce a new ethical norm. By using the Value–Belief–Norm theory, I argue that the<i> </i>more an ethical issue threatens an ethical value and the more a company has an ethical responsibility to protect such value against such threat, then the more desirable it is for a company to establish ethical norms to protect that particular value. The introduction of a new ethical norm then becomes more desirable when the threat from such an ethical issue increases and/or the ethical responsibility of the company increases. Distinguishing seven characteristics of an ethical issue and four conditions of a company’s ethical responsibility helps in identifying the situation in which a company should introduce a new ethical norm. The resulting framework, with corresponding guidelines, explains why and when progress in business ethics is needed.</p>

Issue-Driven Progress in Business Ethics: When the Responsibility to Protect Values Requires Companies to Introduce New Norms

<p>This article is about when a company should introduce a new ethical norm. By using the Value–Belief–Norm theory, I argue that the<i> </i>more an ethical issue threatens an ethical value and the more a company has an ethical responsibility to protect such value against such threat, then the more desirable it is for a company to establish ethical norms to protect that particular value. The introduction of a new ethical norm then becomes more desirable when the threat from such an ethical issue increases and/or the ethical responsibility of the company increases. Distinguishing seven characteristics of an ethical issue and four conditions of a company’s ethical responsibility helps in identifying the situation in which a company should introduce a new ethical norm. The resulting framework, with corresponding guidelines, explains why and when progress in business ethics is needed.</p>

Taken for Suckers: Causal Attributions of the Consequences of Overcharging Sales Tax in Daily Deal Transactions

In an experimental setting, we examine consumer reactions in daily deal transactions when they are overcharged sales tax. The overcharges arise when the daily deal operators subsequently provide additional discounts to consumers unbeknownst to the merchants. Drawing on social status and attribution theories, we posit that consumers will ascribe causes for the overcharges to the merchants because of their lower status when compared to the higher status of the daily deal operators. We then examine the main and moderating effects of the overcharges on the behavioral intentions of consumers to repurchase from merchants. Merchants’ ability to verify correct sales prices, descriptive social norms, and the trust placed in tax accountants explain variations in repurchase intentions. Overall, the results suggest that ethical norm violations by higher-status entities results in the transfer of negative consequences to lower-status entities. Forensic accountants can be instrumental in helping businesses to understand these effects.

CommentsMachiavelli and the Bar and Ethical Ratcheting

At the time of its publication, J.J. White’s essay, Machiavelli and the Bar, contributed a timely perspective on the challenges of drafting ethical constraints on negotiators’ behaviors. With this brief response, I first situate the essay historically, suggesting that Machiavelli and the Bar could not have been written two decades earlier, nor would it have had much impact had it been written two decades later. Second, I highlight some of the ambivalence apparent in Professor White’s analysis. Finally, I raise a concern about where White’s logic would take (has taken?) the legal profession with respect to the important question of ethical norm-setting in the context of negotiations....

Petryfikacja i zakotwiczenie. O legalizacji etyki prawniczej

The title of this essay relates to two features that are unique to legal ethics and, as one might say, set legal ethics apart from law itself. Each particular ethical norm is genetically and praxeologically rooted in the so-called prime directive, i.e. in an abstract understanding of what is moral in a universal (common) sense and in one’s understanding what role lawyers play in society. This rooting is dynamic in its nature. The idea of petrification, however, appears to work in the opposite direction: legal ethics practitioners note a certain tendency to perceive legal ethics as if it was law, albeit a specific portion of it and the one addressed to specific (non-general) audience. This idea is manifested in the silent incorporation of legal concepts (substantive and procedural) – originally existing in criminal law – into legal ethics, thus ‘petrifying’ it and altering its original dynamic nature. However, such ‘legalisation’ of legal ethics cannot succeed as long as the rooting mechanism remains active.

“Fox Stories” in the Folklore of the Khakass

Purpose. The article explores the characteristics of the fox in the oral folk art of the Khakass. The study is based on folklore, ethnographic and linguistic sources. The paper analyzes folklore materials published in Russian and Khakass languages. Results. The author explores various genres of narrative Khakass tradition, which feature the fox: myths, epics, tales and sayings. During the process of analysis, it was concluded that the representation of this animal can be commonly found in folk art of the Khakass. Moreover, it has a complex and ambiguous characterization. The perception of this beast in the traditional consciousness was, to a large extent, determined by a long study of its biological nature, external data and habits. Russian culture also had a certain influence on the formation of the folklore image of the fox among the Khakass. Five main plot groups in which the designated beast appears are identified. The works assigned to Groups 1–4 were formed based on their own mythological views and within the framework of their ethnic tradition. They arose as a result of direct observations of the life and habits of the fox and reflected the life experience of the people, their observations, ideas of the surrounding nature and the desire for knowledge of the world. In many ways, they have an etiological character and are associated with a belief in magic and sorcery. What is also important is that in these works, the direct life of the animals themselves is depicted, as it was presented in the traditional consciousness of the people. The narratives assigned to Group 5 were mostly developed in the context of intercultural contacts between the Khakass and Russians. Conclusion. As a result of this process, there was a borrowing and processing of images and plots within the framework of their own ethnic tradition. There is a tendency under the guise of animals to depict people and their psychological properties, as well as display the social and everyday life of society. The interpretation of the form of the trickster-fox is subject to a certain moral and ethical norm. At the heart of all the stories studied is the motive for obtaining food, which is carried out in various ways and as a result forms the corresponding stereotype of perception of this beast.

Bild und Logos bei Fichte. Der Zusammenhang zwischen Sollen und Freiheit mittels der Bildstruktur

This article shows how the correlation between duty and freedom in the moral philosophy of Fichte can be seen as an image constellation. From the perspective of the real being, the act of the absolute opening of reflexivity in the conditional is an object of an ethical duty. Moral law regulates the transition from self-evidence of the absolute to its actual occurrence. Moral law is a logos: It forms people ontologically, and it regulates the process of ‘becoming image’ of the absolute. The genesis of reality, according to Fichte, occurs only through freedom, the theoretical-practical formational principle of the world. This law is the basis of ideals. As such, it is not the basis of the real. Through freedom – spontaneity and non-law – it produces itself, on the one hand, negatively in the real. As the basis of ideals, on the other hand, this law occurs as an ethical norm – non-freedom – and retains its difference to the real. Freedom, in contrast, is the basis and formational principle of reality. As such, it produces, for one, through the negative relationship to the law and forms the real. As genesis and spontaneity, freedom occurs always as non-law and, as such, retains its difference to ideals. In this double negation, the correlation between real and ideal being is simultaneously formed. Freedom remains the object of an absolute duty.Der Beitrag zeigt, wie der Zusammenhang zwischen Sollen und Freiheit in der Moralphilosophie Fichtes als Bildzusammenhang gesehen werden kann. Aus der Perspektive des realen Seins ist der Akt der unbedingten Öffnung der Reflexivität hin zum Bedingten Gegenstand eines ethischen Sollens. Das Moralgesetz regelt den Übergang von der Selbstdurchsichtigkeit des Absoluten zu seinem wirklichen Geschehen. Das Gesetz ist ein Logos: Es bildet ontologisch den Menschen und es regelt den Prozess der ‚Bild Werdung‘ des Absoluten. Die Genese der Realität vollzieht sich nach Fichte nur durch die Freiheit, als dem theoretisch-praktischen bildenden Prinzip der Welt. Das Gesetz ist die Grundlage des Idealen. Als solches ist es keine Grundlage des Realen: Durch die Freiheit – Spontaneitat und Nicht-Gesetz – stellt es sich einerseits, negativ, in dem Realen her. Als Grundlage des Idealen andererseits, tritt das Gesetz als ethische Norm – Nicht-Freiheit – auf, und behält seine Differenz zu dem Realen. Die Freiheit ist dagegen Grundlage und bildendes Prinzip der Wirklichkeit. Als solche stellt sie sich einerseits durch die negative Beziehung zu dem Gesetz her, und bildet das Reale. Als Ursprung und Spontaneität tritt die Freiheit andererseits immer als Nicht-Gesetz auf und behält als solche ihre Differenz zu dem Idealen. In dieser doppelten Negation stellt sich zugleich der Zusammenhang zwischen realem und idealem Sein her. So bleibt die Freiheit Gegenstand eines unbedingten Sollens.