Academic literature on the topic 'Justifiable ignorance'

The paper primarily focuses on salient dynamics voiced for division of Punjab and establishment of Saraiki Province and is aiming to aware coming parliamentarians regarding the sensitive issue so that they can make themselves capable to develop skill to resolve such generic issues. The non-justifiable allocation and distribution of resources by the federal government not only created hatred between East and West Pakistan in 1971 but later on among four provinces of Pakistan as well. For the last more than seventy years, the inspirations of ethnicity and regionalism evoked by Pukhtoons, Baluchis, Muhajirs and Saraikis made the process of national integration complex and so politicized different socio-economic and issues concerning different people of different regions which sometimes led to civil war situations in Pakistan. Though state's constitution provided equal rights and opportunities to all nationalities in all spheres of life. However the feeling of provincialism or regionalism awakens in the minds when the people of a particular area are continuously neglected by the ruling class and so they are politically educated as backward and discriminated people by their local leaders. In this way, these leaders keep political hold over the specified area and its people. Regional disparities in terms of revenue and consumptions have awakened the perception of ignorance and discrimination and this is the reason that PML (N) faced severe hurdles and the repatriation of its own parliamentarians as the Saraiki community has been continuously neglected by the Punjabi dominated Political Party in the National legislature.

Introduction. The goals of health care provision include that it be accessible, acceptable, affordable and adequate. Discharge against medical advice (DAMA) is a failure of proper health care provision as there is disagreement arising from dissatisfaction with provided health care. DAMA is common in our sub-region because of many reasons; these includes ignorance, financial constraint of the patient, beliefs in unorthodox care and patients feeling that they are well when their caregivers do not think so. Aim. The objectives of this study are to determine the incidence, method of documentation of DAMA in the case notes and patients reasons for DAMA in our tertiary health institution. The A&E of any hospital in our environment attracts public criticism when there is dissatisfaction with services and DAMA when not handled well can lead to justifiable criticisms and/or litigations. Material and methods. This is a retrospective study. It was carried out at the adult accident and emergency department of Enugu state university of technology teaching hospital Enugu. Duration of the study was from January 2017 to December 2018. Results. A total of 8,152 patients were seen in the accident and emergency during this period. One hundred and seventy one (171) case notes were retrieved and reviewed for the study, DAMA rate of 2.1% was obtained. Fifty one folders (29.8%) did not have reason for the DAMA documented in them. The commonest reason for the DAMA was to seek traditional medical care with frequency of 17.5%. This was closely followed by financial constraint with 15.8%. Documentation for DAMA was done directly in the case notes. Conclusion. The incidence of DAMA from this study is similar to what is obtainable from other local studies, financial constraint on the patients and seeking alternative medical treatment were the commonest reasons for DAMA in our sub-region. Also, the documentation for the DAMA in this study was poorly done.

The self-evident truth that man is a mystery to himself generates justifiable intellectual curiosity. Giving expression to such curiosity would help to further unravel the mysterious nature of man by means of philoso-religious investigations into the personality of some purposively selected major characters in the literary works of prominent African and non-African writers. Consequently, this study undertakes to investigate some creative works of world-acclaimed fame. Purposively selected for the study in this regard include Profs. Chinua Achebe and Isidore Okpewho’s fictions, Prof. Ola Rotimi’s The gods Are not to Blame, George Orwell’s narratives, Ngugi Wa Thiongo and Micere Githae Mugo’s The Trial of Dedan Kimathi, Marie Correli’s The Sorrows of Satan and Cheik Hamidou Kane’s The Ambiguous Adventure. These classics are selected, because besides being philoso-religiously oriented, their geographical settings cut across the world to validate the findings of the study. The objective of the investigation focused on the selected works is to help man understand himself now more than previously ever, especially in relation to the will of God, his creator. This objective is pursuant to the expectation that achieving it would significantly improve the quality of life on earth, and by extension, man’s eternal destiny. The theoretical premise which drives the investigation of man and his nature in the novels used for the study conceptualises man in relation to ethics and the metaphysical world. It, therefore, provides appreciable insights into man’s identity profile which distinguishes between the created man as an enemy of God and the redeemed man as a friend of God. Relying on some scientific basis, the theoretical framework establishes that God is an undeniable reality, concluding, therefore, that it translates to stark ignorance or gross senselessness not to know Him. The analysis done as part of the study confirms its hypothesis, namely, that literature is a mirror of life which is largely a reflection of the natures of the created man rather than those of the redeemed man. The confirmation of this hypothesis proves that humanity is farther away from God than she is close to Him. In other words, the final destiny of mankind, hereafter, is largely threatened. The pragmatics of this worrisome major finding is that the near-countable redeemed people of God in this generation, especially the clergy, should and must commit themselves to intensified effective creative evangelisation to forestall evil from overtaking the world. Positive response to this clarion call by the redeemed people of God found in all authentic religious sects is imperative, else, evil will eventually overtake the world and provoke God’s devastating wrath on humanity.

Abstract:The debate over corporate moral responsibility has become a fixture in business ethics research and teaching. Only rarely, however, does the sizable literature on that question consider whether the debate has important practical implications. This article examines that question from a corporate control perspective. After assuming corporate moral responsibility’s existence for purposes of argument, the article concludes that such responsibility makes a difference in cases where it is present but personal responsibility is absent. Then the article tries to identify the forces that diminish personal responsibility when corporate responsibility exists. The most important such forces, it concludes, spring from the socialization processes people undergo when they enter groups. One example is the well-known phenomenon of groupthink, which can exculpate individuals by rendering them justifiably ignorant of foreseeable risks of harm.

It is indeed a unique opportunity for me to present this Keynote Address to this largest gathering of the development economists in Pakistan-a gathering keen to share experiences, and learn lessons, and bringing, I hope, new ideas to development, which remains a challenge. This meeting is taking place at a time when we are at the threshold of the Twenty-first Century. At this important occasion, we must not forget the vision of development given to us by the Father of our Nation. On the eve of Independence, the Quaid-i-Azam held out a glorious vision for Pakistan's future, a vision of a prosperous and tolerant people, a responsible government free from corruption and, nepotism, and an enlightened society based on the Islamic values ofjustice and equity. That was the spirit of 1947. Sad to admit that fifty-one years later, Pakistan is nowhere close to that vision. The country's respectable economic growth and the phenomenal expansion of infrastructure have justifiably been lauded, but they have not helped to create a society that the founders had imagined. The society is still mired in ignorance, disease, poverty, intolerance, corruption, injustice, and backwardness, all attributes of non-development.

With the COVID-19 outbreak severely overwhelming healthcare systems worldwide, countries must decide on allocation criteria for scarce intensive care resources such as ventilators, leaving some without life-saving treatment. Groups such as the Italian College of Anesthesia, Analgesia, Resuscitation and Intensive Care (SIAARTI) have suggested using age as allocation criteria, prioritizing the young over the elderly. In judging the morality of such criteria, different ethical frameworks must be applied. From a utilitarian perspective, age-based allocation ensures “the greatest good” – that those with greater “therapeutic success” or “quality-of-life” get access to intensive treatment. However, age poorly predicts prognostic outcomes, and quality-of-life measures are inherently value-laden. From a contractarian view, a morally justifiable action is one made in ignorance of one’s own stake in the outcome. In this lens, age-based allocation is justified since it maximizes the most life-years for the most people. However, it relies on the same flawed assumptions as utilitarianism. From a prioritarian view, age-based allocation ensures that the rights of the young to live out a “normal life span” are respected. However, such judgements ignore the positive experiences of later life and cannot be made on a patient’s behalf. Through a deontological lens, age-based allocation is discriminatory as it views elderly people as means to an end rather than individual agents. Ultimately, the rationing criteria a society uses reflects its values, with age limitations implicitly devaluating the elderly. Therefore, allocation guidelines should deemphasize age in favor of more predictive and less discriminatory measures like multimorbidity or frailty.

La mise en œuvre de la prescription de l'action publique n'est pas, en principe, subordonnée à la connaissance de l'infraction par les personnes pouvant déclencher les poursuites pénales. Le législateur retient en effet comme point de départ du délai de prescription le jour de la commission des faits et non celui de leur découverte. Cette règle connaît toutefois une exception lorsque l'infraction est dite clandestine. Parce que le ministère public et la victime n'ont pas pu avoir connaissance de l'existence de cette infraction, la prescription ne court pas tant que les faits ne sont pas apparus et n'ont pu être constatés dans des conditions permettant l'exercice de l'action publique. L'exception de clandestinité empêche donc le temps de produire son effet destructeur sur l'action publique. Sa mise en œuvre évite ainsi que certaines infractions restent impunies par le seul jeu de l'écoulement du délai. S'il ne fait aucun doute que la clandestinité d'une infraction constitue un obstacle à la prescription de l'action publique, la notion même de clandestinité reste à circonscrire. Elle recouvre en effet, en droit positif, de multiples réalités qui rendent impossible sa systématisation. Aux termes de la recherche, il apparaît que le critère déterminant de la clandestinité consiste dans l'ignorance légitime de l'existence de l'infraction par les personnes habilitées à mettre en mouvement l'action publique. En application de l'adage contra non valentem agere non currit praescriptio, cette ignorance caractérisée devrait autoriser le report du point de départ de la prescription de l'action publique de toute infraction au jour où les faits peuvent être constatés par le ministère public ou par la personne lésée.

In the second half of the twentieth century, social contract theory flourished as a branch of moral and political theory. Its central claim was that principles of social and political organization could be derived from a hypothetical social contract that would be agreed among rational persons. It aspired to provide a theory of content, so defining justifiable principles, as well as a theory of obligation, so explicating the reasons that agents would have for following those principles. In scope it offered an account of interpersonal morality, political authority, and economic justice, although all could be regarded as departments of the theory of justice. Social contract theory also offered a method of ethics of a constructivist type. In this respect it followed the model of utilitarianism. The key authors were: Barry, Buchanan and Tullock, Harsanyi, Gauthier, Grice, Rawls, and Scanlon. Their different theories can be classified by reference to two dimensions. Are the hypothetical contracting parties behind a veil of ignorance or not? And, to what type of rationality—utility-based or deliberative—is their reasoning supposed to conform? The purpose of this work is to offer an exposition and evaluation of this body of work.