Moral distress and injury in social work

Among the most challenging ethical dilemmas in social work is what has become known as moral injury. Moral injury is ordinarily defined as the sort of harm that results when someone has perpetrated, failed to prevent, or witnessed acts that transgress deeply held moral beliefs. What these phenomena have in common are instances when social workers must decide how to handle work-related circumstances that are deeply troubling because they have caused, or have the potential to cause, harm. It is important for social workers to understand the nature of moral injury, the diverse causes of moral injury and the moral distress that often results, meaningful responses, and prevention strategies.

Autonomous Driving and Public Reason: a Rawlsian Approach

In this paper, we argue that solutions to normative challenges associated with autonomous driving, such as real-world trolley cases or distributions of risk in mundane driving situations, face the problem of reasonable pluralism: Reasonable pluralism refers to the fact that there exists a plurality of reasonable yet incompatible comprehensive moral doctrines (religions, philosophies, worldviews) within liberal democracies. The corresponding problem is that a politically acceptable solution cannot refer to only one of these comprehensive doctrines. Yet a politically adequate solution to the normative challenges of autonomous driving need not come at the expense of an ethical solution, if it is based on moral beliefs that are (1) shared in an overlapping consensus and (2) systematized through public reason. Therefore, we argue that a Rawlsian justificatory framework is able to adequately address the normative challenges of autonomous driving and elaborate on how such a framework might be employed for this purpose.

Obaveza ljekara na pružanje medicinskih usluga v. prigovor savjesti u medicini

The patient's right to available and accessible healthcare is correlated with the physician's obligation to provide the appropriate medical services. More recently, in medical practice in several countries, there have been an increasing number of cases where physicians (and other healthcare providers) refuse to provide a specific medical service, referring to their religious and moral beliefs i.e. the right to conscientious objection. Do physicians violate their professional obligation to act for the benefit of the patient and provide the necessary medical services? Does this interfere with the patient's right to self-determination and his other rights? Does this lead to discrimination against patients and indirect imposition of physicians' moral and religious beliefs? These are just several questions raised in theory and practice due to the conscientious objection in medicine. This paper explores the doctrinal and legislative approaches of the right to conscientious objection in medicine in Europe and worldwide.

When Polarization Triggers Out-Group “Counter-Projection” Across the Political Divide

Although projecting one’s own characteristics onto another person is pervasive, “counter-projection,” or seeing the opposite of oneself in others is also sometimes found, with implications for intergroup conflict. After a focused review of previous studies finding counter-projection (often unexpectedly), we map conditions for counter-projection to an individual out-group member. Counter-projection requires identified antagonistic groups, is moderated by in-group identity, and is moderated by which information is assessed in the target person. Using political groups defined by support for former U.S. President Trump, across our Initial Experiment ( N = 725) and Confirmatory Experiment ( N = 618), we found counter-projection to individual political out-group targets for moral beliefs, personality traits, and everyday likes (e.g., preference for dogs vs. cats). Counter-projection was increased by in-group identification and overlapped considerably with “oppositional” out-group stereotypes, but we also found counter-projection independent of out-group stereotypes (degree of overlap with stereotyping depended on the information being projected).

COMPONENT STRUCTURE IN THE ORGANIZATION ОF MORAL BEHAVIOR EXPERIENCE FOR SENIOR ADOLESCENTS

The problem of moral behavior experience for adolescents is quite sharp. The difficulty of moral behavior experience for older adolescents involves the separation in the pedagogical reality the phenomenon ‘moral behavior experience’ and its component clarification. Some issues of adolescents’ moral behavior allowed us to define our own concept ‘moral behavior experience’ as a system of conscious actions and deeds, formed in the process of acquiring knowledge about morality, moral norms, acquiring skills for their practice usage and skills of moral actions by emotional and volitional efforts. The article clarifies the component structure in the organization of moral behavior experience for older adolescents. Its clarification is necessary for understanding the process of moral behavior experience development. The paper identifies the components of moral behavior experience for older adolescents: motivational and valuable, cognitive and interesting, practical and active, personal and reflexive ones. The article describes each component separately in details. In the work the structure of moral behavior experience for older adolescents are characterized with the following components. The motivational and valuable component is represented by motivation, interest, values, moral feelings and attitudes, moral beliefs. The cognitive and interesting component is represented by knowledge of moral norms and behavior rules. The practical and active component is represented by personal ability to communicate, leadership, behavioral self-regulation. The personal and reflexive component is represented by personal traits, reflection, personal moral qualities, self-esteem and self-analysis in moral behavior. In the article the prospects of determining pedagogical conditions for moral behavior experience for older adolescents are clarified to prevent and avoid bullying. Undoubtedly, the elucidation of the component composition in the structure of the experience of moral behavior is necessary to understand the process of its formation. In the work in the structure of the experience of moral behavior of older adolescents, the following components were identified: motivational-value component (motivation, interest, values, moral feelings, relationships, moral beliefs); cognitive component (knowledge of moral norms and rules of conduct); practical-activity component (personality's ability to communicate, leadership, self-regulation of behavior), personality-reflexive component (personality traits, reflection, moral qualities of personality, self-esteem and self-analysis of moral behavior).

Evaluating Others If They Stand Up for Their Moral Convictions, and Evaluating Ourselves If We Don't Stand Up

Acting on one’s moral principles is not always easy. Upholding one’s moral beliefs may run counter to one’s social environment or situational demands. It may often cause people to remain silent on their convictions, while at the same time some may show the moral courage to speak out. How do people evaluate those who do stand up, and how does it affect their self-evaluations? In two experimental studies (Ns = 207 and 204), we investigated both types of evaluations. The studies demonstrate that people who failed to uphold their moral beliefs still had positive evaluations of others who showed moral courage. More specifically, pro-gay participants who went along with writing an anti-gay essay denouncing equal rights for sexual minorities had positive evaluations of another person who spoke up and refused this task. The failure to display moral courage had negative consequences for participants’ self-concepts. In Experiment 1, we show that pro-gay participants’ positive self-concepts were lowered after writing an anti-gay essay (vs. a pro-gay essay). In Experiment 2, we reveal that participants' positive self-concepts were lowered only when they were confronted with morally courageous behavior and their own failure to uphold their moral beliefs was visible to the experimenter.

The Translation of Chinese and English Color Words Based on Cultural Difference

In theory the human visual impression of color is basically the same, but there are many differences of historical backgrounds in different nationalities, also include living customs, religious beliefs, moral beliefs, etc., they will give commonality and difference to the meaning of color words.This paper compares the cultural connotations of color words in Chinese and English, attempts to explain their differences from the aspects of ethnic psychology, religious beliefs, emotion etc., and put forward some translation methods of color words, aiming to help more people understand Chinese and Western cultures and better carry out cultural exchanges between China and the rest of the world.