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Journal articles on the topic 'Energy ethics'

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Published: 4 June 2021
Last updated: 6 February 2022

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1

York, Richard. "Energy ethics." Nature Climate Change 5, no. 5 (April 23, 2015): 409. http://dx.doi.org/10.1038/nclimate2609.

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2

Appel, Hannah. "Conclusion: Energy ethics and ethical worlds." Journal of the Royal Anthropological Institute 25, S1 (March 14, 2019): 177–90. http://dx.doi.org/10.1111/1467-9655.13021.

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3

Friend, Sara. "ENERGY ETHICS CONFERENCE." Anthropology Today 32, no. 4 (August 2016): 25–26. http://dx.doi.org/10.1111/1467-8322.12270.

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4

Hildebrandt, Stefan, and Sabine Bahrs. "Excellence - energy - ethics." physica status solidi (b) 251, no. 1 (January 2014): 1–2. http://dx.doi.org/10.1002/pssb.201470104.

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Hildebrandt, Stefan, and Sabine Bahrs. "Excellence - energy - ethics." physica status solidi (a) 211, no. 1 (January 2014): 1–2. http://dx.doi.org/10.1002/pssa.201470204.

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6

Hildebrandt, Stefan, and Sabine Bahrs. "Excellence - energy - ethics." physica status solidi (RRL) - Rapid Research Letters 8, no. 1 (January 2014): 1–2. http://dx.doi.org/10.1002/pssr.201470504.

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Hildebrandt, Stefan, and Sabine Bahrs. "Excellence - energy - ethics." physica status solidi (c) 11, no. 1 (January 2014): 1–2. http://dx.doi.org/10.1002/pssc.201470033.

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8

Jantzen, Grace. "Ethics and Energy." Studies in Christian Ethics 7, no. 1 (April 1994): 17–31. http://dx.doi.org/10.1177/095394689400700102.

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9

Stevenson, Mark, and Victor S. Godden. "Ethics and energy supplement." Journal of Business Ethics 10, no. 8 (August 1991): 641–48. http://dx.doi.org/10.1007/bf00382885.

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10

Stevenson, Mark A., and Tom M. Dowell. "Ethics & energy supplement." Journal of Business Ethics 9, no. 10 (October 1990): 821–27. http://dx.doi.org/10.1007/bf00383281.

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11

Stevenson, Mark A., and Tom M. Dowell. "Ethics & energy supplement." Journal of Business Ethics 9, no. 10 (October 1990): 829–35. http://dx.doi.org/10.1007/bf00383282.

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12

Stevenson, Mark A., and Victor S. Godden. "Ethics and energy supplement." Journal of Business Ethics 11, no. 8 (August 1992): 609–15. http://dx.doi.org/10.1007/bf00872272.

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13

Greening, Lorna A. "Energy Policy: Publishing ethics." Energy Policy 71 (August 2014): 2–3. http://dx.doi.org/10.1016/j.enpol.2014.05.028.

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14

Matson, R. J., and M. Carasso. "Sustainability, energy technologies, and ethics." Renewable Energy 16, no. 1-4 (January 1999): 1200–1203. http://dx.doi.org/10.1016/s0960-1481(98)00482-0.

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15

Smith Stegen, Karen, and Ali Bargu. "Energy & Ethics: Justice and the Global Energy Challenge." Energy 91 (November 2015): 117–18. http://dx.doi.org/10.1016/j.energy.2015.08.007.

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16

Smith, Jessica, and Mette M. High. "Exploring the anthropology of energy: Ethnography, energy and ethics." Energy Research & Social Science 30 (August 2017): 1–6. http://dx.doi.org/10.1016/j.erss.2017.06.027.

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17

Primanagara, Risnandya, and Atik Sutisna. "Ethics on Health Related Data Researches in Indonesia." Advanced Science Letters 24, no. 8 (August 1, 2018): 6140–42. http://dx.doi.org/10.1166/asl.2018.12654.

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There have been mindset changes when considering research on health data. In the past, health records were not considered as an ethical issue according to the declaration of Helsinki in Ethic Human Researches. But nowadays, the latest guidelines on ethics on health related researches implemented to the health data. Indonesia was not fully apply this ethical research on health data, because of several reasons Multiple article described how to imply the latest ethical procedure on health related data, and reviewed to find the most beneficial for health data researchers in Indonesia. Several methods are found to be beneficial, but somehow were not feasible to Indonesian culture. There are options, such as: consent/assent, anonymization, or use under a public interest mandate. Discussions: There is still no best solution for Health related data ethic in Indonesia because somehow the procedures is unsatisfactory and problematic. Somehow, this ethical procedure is up to us to consider.
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18

Noland, Carrie. "Ethics, Staged." Performance Philosophy 3, no. 1 (June 25, 2017): 67. http://dx.doi.org/10.21476/pp.2017.31165.

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This article stages a dialogue between Giorgio Agamben�s theory of gesture and the 2016 reconstruction of Merce Cunningham�s 1964 choreography, Winterbranch. This juxtaposition encourages a comparison between Agamben's and Cunningham's respective approaches to the semiotics of dance, the way that dance can generate meaning but also evade meaning in a way that Agamben deems "proper" to the "ethical sphere." For Agamben, dance is composed of what he calls "gestures" that have "nothing to express" other than expressivity itself as a "power" unique to humans who have language. For Cunningham, dance is composed of what he calls "actions," or at other times "facts"�discrete and repeatable movements sketched in the air that reveal the "passion," the raw or naked "energy" of human expressivity before that energy has been directed toward a specific expressive project. I will look more closely at what Cunningham means by "actions," and to what extent they can be considered "gestures" in Agamben's terms; I will also explore the "ethical sphere" opened by the display of mediality, the "being-in-a-medium" of human beings. What, then, do dance gestures expose that ordinary gestures do not? Why would such an exposure be �ethical� in Agamben�s terms? And why would (his notion of) the ethical rely on a stage?
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19

Tormo-Carbó, Guillermina, Elies Seguí-Mas, and Víctor Oltra. "Business Ethics as a Sustainability Challenge: Higher Education Implications." Sustainability 10, no. 8 (August 2, 2018): 2717. http://dx.doi.org/10.3390/su10082717.

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Recent financial scandals worldwide have intensified concern for business (and especially accounting) ethics. Hence, under an overall economic and social sustainability approach, it is crucial to improve the effectiveness of business ethics and corporate social responsibility (CSR) education, in terms of its impact on business students’ awareness of ethical issues. However, stand-alone business ethics/CSR courses are uncommon in Spanish universities. Accordingly, this paper aims at examining the influence of ethics courses on students’ awareness of business ethics in unfriendly environments. We test our hypotheses, through hierarchical regression, in a sample of 551 management students of a Spanish university. Our results suggest that business ethics/CSR courses increase awareness of the importance of ethics in: (i) business courses, (ii) recognizing accounting ethical implications, and (iii) workplace decisions. Our findings also show that a joint interactive effect of gender (female students) and age (older students) increases the impact of business ethics/CSR courses on students’ awareness of the importance of: (i) ethics in workplace decisions, and (ii) the recognition of accounting ethical implications. Our results also support the relevance of different learning styles and the convenience of adapting ethics/CSR teaching methods depending on students’ characteristics. Research and practical implications are derived from our findings.
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20

Elahee, Mohammad Khalil. "Energy Management, Sustainability, and Ethics: An Islamic Perspective." American Journal of Islamic Social Sciences 31, no. 4 (October 1, 2014): 73–99. http://dx.doi.org/10.35632/ajiss.v31i4.281.

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The challenge of global climate change requires a radical change in our understanding of environmental issues, for its causes are linked to our dominant development model and its impact is significant at the grassroots level. Addressing energy production and consumption remains at the heart of any feasible solution. In this article, I define energy management (EM) as a systemic and systematic endeavor to optimize energy use through engineering and management tools in order to achieve political, economic, and environmental objectives. I also discuss what underpins EM’s ethical dimension, focusing on sustainability, and critically analyze the Islamic perspective to elaborate a value-based, universally acceptable, realistically applicable, and objective environmental ethic. By using EM as a vehicle toward sustainability, hence addressing climate change, I evaluate the outcomes of such a radical change in our understanding of environmental issues. I conclude by investigating whether a difference in vision with regard to faith and the hereafter can hinder a common engagement. Evidence is also sought from relevant specialist studies by non-Muslims, in which such Islamic principles as ordering the good and prohibiting the evil, ijmā‘, istiḥsān, istiṣḥāb, or istiṣlāḥhave been implemented to a given extent in all but name.
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21

Kermisch, Céline, and Behnam Taebi. "Sustainability, Ethics and Nuclear Energy: Escaping the Dichotomy." Sustainability 9, no. 3 (March 17, 2017): 446. http://dx.doi.org/10.3390/su9030446.

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22

Cross, Jamie. "The solar good: energy ethics in poor markets." Journal of the Royal Anthropological Institute 25, S1 (March 12, 2019): 47–66. http://dx.doi.org/10.1111/1467-9655.13014.

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23

Elahee, Mohammad Khalil. "Energy Management, Sustainability, and Ethics: An Islamic Perspective." American Journal of Islam and Society 31, no. 4 (October 1, 2014): 73–99. http://dx.doi.org/10.35632/ajis.v31i4.281.

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The challenge of global climate change requires a radical change in our understanding of environmental issues, for its causes are linked to our dominant development model and its impact is significant at the grassroots level. Addressing energy production and consumption remains at the heart of any feasible solution. In this article, I define energy management (EM) as a systemic and systematic endeavor to optimize energy use through engineering and management tools in order to achieve political, economic, and environmental objectives. I also discuss what underpins EM’s ethical dimension, focusing on sustainability, and critically analyze the Islamic perspective to elaborate a value-based, universally acceptable, realistically applicable, and objective environmental ethic. By using EM as a vehicle toward sustainability, hence addressing climate change, I evaluate the outcomes of such a radical change in our understanding of environmental issues. I conclude by investigating whether a difference in vision with regard to faith and the hereafter can hinder a common engagement. Evidence is also sought from relevant specialist studies by non-Muslims, in which such Islamic principles as ordering the good and prohibiting the evil, ijmā‘, istiḥsān, istiṣḥāb, or istiṣlāḥhave been implemented to a given extent in all but name.
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24

Jeurissen, Ronald, and Gerard Keijzers. "Future Generations and Business Ethics." Business Ethics Quarterly 14, no. 1 (January 2004): 47–69. http://dx.doi.org/10.5840/beq20041415.

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Abstract:Companies have a share in our common responsibility to future generations. Hitherto, this responsibility has been all but neglected in the business ethics literature. This paper intends to make up for that omission. A strong case for our moral responsibility to future generations can be established on the grounds of moral rights theory, utilitarianism and justice theory. The paper analyses two practical cases in environmental policy, in order to come to grips with the complicated ethical issues involved in the responsibility to future generations. The cases deal with the management of finite energy sources and of vulnerable resources of biodiversity. The ethical issues involved in these cases have an important bearing on business ethics: future generations should be included among the stakeholders of the firm. The paper concludes with a plea to institutionalize a “third arena” for debate and deliberation on the protection of the interests of future generations, next to the arenas of the government and the market. Companies should participate in this third arena, led by a participatory ethics.
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25

Frigo, Giovanni. "Energy ethics, homogenization, and hegemony: A reflection on the traditional energy paradigm." Energy Research & Social Science 30 (August 2017): 7–17. http://dx.doi.org/10.1016/j.erss.2017.06.030.

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26

Papuziński, Andrzej. "Ethics of Sustainable Development from the View of A. Badiou’s Critique of Contemporary Ethics." Problemy Ekorozwoju 15, no. 1 (January 1, 2020): 47–52. http://dx.doi.org/10.35784/pe.2020.1.05.

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The main problem of that article is effectiveness / ineffectiveness of an axiological system of the sustainable development as the base of a program of activities taken in individual and social-political scale. The problem was presented from the view of Alain Badiou’s ethics, which is a trial of overcoming weaknesses of the contemporary ethics of the mainstream, especially very low effectiveness of the ethics in the sphere of social practice. For developing the title problem there was applied the critique of contemporary ethics as the ethics of consensus, conducted by Badiou. Established research prospect has a limited application. It allows exclusively and only for drawing a conclusions in the matter of possible usability of the ethics of sustainable development in the activities leading to the change of dominant stereotypes of thinking and standards of conduct nowadays. From the point of view of Badiou’s ethics this is the first, but necessary step on the way to answer a following question – does the ethic of sustainable development have actual causative power and is it effective in initiating and performing social changes?
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27

Hirt, Paul. "Energy and Ethics: Justice and the Global Energy Challenge by Benjamin K. Sovacool." Technology and Culture 57, no. 4 (2016): 1029–30. http://dx.doi.org/10.1353/tech.2016.0134.

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28

Wolfson, Richard. "Energy & Ethics: Justice and the Global Energy Challenge by Benjamin K. Sovacool." Technology and Culture 56, no. 2 (2015): 569–70. http://dx.doi.org/10.1353/tech.2015.0066.

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29

Bouma-Prediger, Steve. "Book Review: Climate Justice: Ethics, Energy, and Public Policy." Interpretation: A Journal of Bible and Theology 65, no. 4 (October 2011): 424. http://dx.doi.org/10.1177/002096431106500421.

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30

Falvey, Terence P. "Interring the Great Myth: The Ethics of ENERGY EFFICIENCY." Design Management Journal (Former Series) 2, no. 4 (June 10, 2010): 81–84. http://dx.doi.org/10.1111/j.1948-7169.1991.tb00094.x.

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31

Howe, Cymene. "Greater goods: ethics, energy, and other‐than‐human speech." Journal of the Royal Anthropological Institute 25, S1 (March 12, 2019): 160–76. http://dx.doi.org/10.1111/1467-9655.13020.

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32

Pinker, Annabel. "Tinkering with Turbines: Ethics and Energy Decentralization in Scotland." Anthropological Quarterly 91, no. 2 (2018): 709–48. http://dx.doi.org/10.1353/anq.2018.0031.

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33

Podzolkova, N. A., and S. A. Romanov. "APPLICATION OF THE INTEGRATED APPROACH TO THE ETHICS OF RADIOLOGICAL PROTECTION (PART II)." Bioethics 25, no. 1 (May 8, 2020): 54–57. http://dx.doi.org/10.19163/2070-1586-2020-1(25)-54-57.

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The main objective of this study is to continue an open dialogue between representatives of the nuclear industry and the interested public concerned about the ethics of decision-making in nuclear energy. The authors consider these problems from the perspective of integral philosophy differentiating levels of consciousness. The study consists of two parts. The first one aimed to analyse ethical platforms of radiological protection and the principles of biomedical ethics using the level approach [6]. The summary table of ethical correlates of radiation safety and principles of bioethics is presented. The second part described in this paperis contains a system analysis of the public acceptability of radiation risks depending on the ethical platforms (paradigms) of both decision makers and those for whom decisions are made.
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34

Fuller, Jen, and Sharlissa Moore. "Pedagogy for the Ethical Dimensions of Energy Transitions from Ethiopia to Appalachia." Case Studies in the Environment 2, no. 1 (2018): 1–7. http://dx.doi.org/10.1525/cse.2018.001214.

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Education on energy ethics is a crucial part of engaging students in learning about energy systems and energy transitions that needs further development. This article describes the use of case studies and active learning tools to achieve learning outcomes related to the ethical and social dimensions of energy. It discusses a daylong workshop held for undergraduate and graduate students at Michigan State University in February 2017 and evaluates pre- and postlearning outcomes. Two case studies are described that highlight ethical trade-offs in energy transitions. An international case study on Ethiopia and the Grand Renaissance Dam illustrates the benefits and drawbacks of cross-border electricity trade related to energy access, economic growth, and the energy-water nexus. A domestic case study on coal miners and coal towns in Appalachia examines the layered influences of place attachment and the challenges of economic diversification post-peak coal extraction.
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35

Macer, Darryl. "Ethics and biofuels." Biofuels 2, no. 3 (May 2011): 247–49. http://dx.doi.org/10.4155/bfs.11.22.

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36

White, Gilbert F. "Environmental Ethics." Environment: Science and Policy for Sustainable Development 28, no. 6 (August 1986): 1. http://dx.doi.org/10.1080/00139157.1986.9929915.

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37

Surrey, John. "Ethics of nuclear decommissioning." Energy Policy 20, no. 7 (July 1992): 632–40. http://dx.doi.org/10.1016/0301-4215(92)90005-m.

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38

TAKEDA, Kunihiko. "General Engineering Ethics and Multiple Stress of Atomic Energy Engineering." Journal of the Atomic Energy Society of Japan / Atomic Energy Society of Japan 41, no. 8 (1999): 875–80. http://dx.doi.org/10.3327/jaesj.41.875.

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39

Jenkins, Willis. "Climate Justice: Ethics, Energy, and Public Policy (review)." Journal of the Society of Christian Ethics 32, no. 2 (2012): 198–200. http://dx.doi.org/10.1353/sce.2012.0047.

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40

Samarakoon, Shanil, Anne Bartlett, and Paul Munro. "Somewhat original: energy ethics in Malawi’s off-grid solar market." Environmental Sociology 7, no. 3 (February 25, 2021): 164–75. http://dx.doi.org/10.1080/23251042.2021.1893428.

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41

Worke, World Council of Nuclear. "Nuclear code of ethics." Atoms for Peace: an International Journal 1, no. 1 (2005): 109. http://dx.doi.org/10.1504/afp.2005.008369.

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42

MADARAME, Haruki. "AESJ Code of Ethics Second Revision." Journal of the Atomic Energy Society of Japan / Atomic Energy Society of Japan 47, no. 7 (2005): 458–62. http://dx.doi.org/10.3327/jaesj.47.458.

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43

Kang, Seung-Wan. "Sustainable Influence of Ethical Leadership on Work Performance: Empirical Study of Multinational Enterprise in South Korea." Sustainability 11, no. 11 (June 1, 2019): 3101. http://dx.doi.org/10.3390/su11113101.

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This study empirically examines the route by which managers’ sustainable ethical leadership influences employees’ work performance. The study examines the relationships of four variables: ethical leadership, perceived salience of an ethics code, work performance, and leader–follower distance, operationalized as the frequency of leader–follower interaction. Data were obtained from a large multinational enterprise in South Korea and the questionnaires responses of 196 leader–follower pairs (196 team leaders, 196 employees) were analyzed. The results found that the managers’ ethical leadership positively influenced the employees’ perceived salience of the ethics code of the organization, which, in turn, positively mediated the relationship of ethical leadership to work performance. Furthermore, a conditional indirect effect was found in which the frequency of leader–follower interaction positively moderated the indirect effect of ethical leadership on work performance via perceived salience of the ethics code; specifically, the strength of the indirect effect increased as the frequency of leader–follower interaction increased. The theoretical and practical implications of the results are offered and limitations with suggestions for future study are discussed.
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44

Gonan Božac, Marli, Katarina Kostelić, Morena Paulišić, and Charles G. Smith. "Business Ethics Decision-Making: Examining Partial Reflective Awareness." Sustainability 13, no. 5 (March 1, 2021): 2635. http://dx.doi.org/10.3390/su13052635.

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The aim of this research was to examine partial reflective awareness in ethical business choices in Croatia. The ethical decision-making is interlinked with sustainable practices, but it is also its prerequisite. Thus, better understanding of business ethics decision-making provides a basis for designing and implementing sustainability in a corporate setting. The research was done on student populations who will soon carry important roles and make important decisions for individuals, organizations, and society. The field research was conducted using Kohlberg’s scenarios. The results reveal that the process of decision-making goes through the lenses of respondents’ own preferred ethics. However, the reflective awareness of respondents’ preferred ethics is skewed and regularities in that deviations point out to the relevance of the context characteristics and arousal factors. In addition, the individuals do not use all available information in the assessment process. The revealed partial reflective awareness contributes to explanation of why people have problems with justifying their choices. As there are many examples of unethical behavior in the environment that remain unpunished, it is necessary to raise awareness of the issue. Improvement in reflective awareness would contribute to more sustainable ethical choices and reveal a possibility of an intervention design within the higher education framework.
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45

Sankowski, Edward. "Issues with choice architecture, environmental ethics, and globalization." Politics and the Life Sciences 37, no. 1 (2018): 130–34. http://dx.doi.org/10.1017/pls.2018.7.

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Cass R. Sunstein’s bookThe Ethics of Influenceappears to have three ideological features notable for purposes of this essay. The book emphasizes choice architecture (and related notions such as nudges and defaults), which should be ethically scrutinized to guard against ethical abuses and to assist us in ethically desirable uses of scientific psychology and behavioral economics. (1) This particular book focuses more on scrutinizing nation-state government than on corporate activities. (2) This book focuses more on domestically directed governmental action than on externally directed governmental action. (3) This book focuses more on certain developed liberal democracies than on the more comprehensive global situation. Sunstein is especially interested in environmental issues, particularly energy policy, global warming, and climate change. This essay argues that Sunstein’s conceptual scheme can be fruitfully expanded to progress toward a normative environmental ethics that can be integrated with the insights of global political economy.
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46

Gottardello, Debora, and Maria Pàmies. "Business School Professors’ Perception of Ethics in Education in Europe." Sustainability 11, no. 3 (January 24, 2019): 608. http://dx.doi.org/10.3390/su11030608.

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This qualitative study aims to investigate business school professors’ perception of ethics in business education, and their possible role in achieving ethical awareness in these schools. Data were collected through semi-structured interviews with 59 professors from four business schools, each from a different European country. The results show that participants define ethics along four dimensions, and express two divergent forms of implementing it. These differ by the country in which the business school is located. The findings shed light on the issues of ethics and sustainability in business education, and the importance of preparing students to become responsible leaders. For that purpose, we develop recommendations to foster ethics and sustainability in education in business schools in order to develop more socially responsible citizens.
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47

Berrington, Hugh. "Political Ethics: The Nolan Report." Government and Opposition 30, no. 4 (October 1, 1995): 431–51. http://dx.doi.org/10.1111/j.1477-7053.1995.tb00137.x.

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REPRESENTATIVES ARE RARELY REPRESENTATIVE OF THOSE THEY represent. The most widely bruited cause of this paradox is the difference in social class; almost every study of legislators in Western democracies shows that they come from more well-todo backgrounds, are drawn from more prestigious and intellectually satisfying occupations, and are much better educated than their electors. Such contrasts alone would make for a formidable divide between representatives and the represented; but more significant than these external signs is the psychological gulf between politicians and ordinary citizens. For a few, politics consumes the greater part of their lives; for the many, politics is a matter taking up little time and absorbing little emotional energy. The belief systems of the politically active few will usually be complex and highly articulated; of the passive many, shallow and indistinct.
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48

Buchdahl, J. M., and D. Raper. "Environmental ethics and sustainable development." Sustainable Development 6, no. 2 (August 1998): 92–98. http://dx.doi.org/10.1002/(sici)1099-1719(199808)6:2<92::aid-sd88>3.0.co;2-m.

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49

ELLIOTT, KEVIN C. "Hydrogen Fuel-Cell Vehicles, Energy Policy, and the Ethics of Expertise." Journal of Applied Philosophy 27, no. 4 (September 28, 2010): 376–93. http://dx.doi.org/10.1111/j.1468-5930.2010.00502.x.

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50

Toft, Kristian Høyer, and Mogens Rüdiger. "Mapping corporate climate change ethics: Responses among three Danish energy firms." Energy Research & Social Science 59 (January 2020): 101286. http://dx.doi.org/10.1016/j.erss.2019.101286.

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