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Journal articles on the topic 'Ubuntu Ethics and Bioethics'

Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2022

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1

Verhoef, Anné H., and Pertunia Ramolai. "Ubuntu, transimmanence and ethics." South African Journal of Philosophy 38, no. 4 (October 2, 2019): 351–62. http://dx.doi.org/10.1080/02580136.2019.1685179.

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2

John, Stephen. "Titanic ethics, pirate ethics, bioethics." Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 35, no. 1 (March 2004): 177–84. http://dx.doi.org/10.1016/j.shpsc.2003.12.013.

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3

Oliveira, Carlos Jorge Rocha. "Ethics - Bioethics - Research." Brazilian Journal of Natural Sciences 2, no. 3 (September 29, 2019): 199. http://dx.doi.org/10.31415/bjns.v2i3.61.

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Every study that involves any living species of our system must be based on knowing how to differentiate ethics from moral and law. These three areas of knowledge are distinguished, but have great links and even overlaps. The following will be described some thoughts and foundations of different authors who stand on what is Ethics, Morals and Law, and their most usual definitions, as well as the usual concepts of Bioethics.

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4

SCHUKLENK, UDO. "ETHICS IN BIOETHICS." Bioethics 20, no. 5 (September 2006): iii. http://dx.doi.org/10.1111/j.1467-8519.2006.00498.x.

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5

Christians, C. G. "Ubuntu and communitarianism in media ethics." Ecquid Novi: African Journalism Studies 25, no. 2 (January 1, 2004): 235–56. http://dx.doi.org/10.3368/ajs.25.2.235.

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6

Mofuoa, Khali. "Applying Ubuntu-Botho African ethics to stakeholder corporate social responsibility." Management Research: The Journal of the Iberoamerican Academy of Management 12, no. 3 (November 17, 2014): 222–39. http://dx.doi.org/10.1108/mrjiam-10-2013-0525.

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Purpose – This paper aims to explore, with the view to establish the prospects of applying Ubuntu-Botho African approach to stakeholder corporate social responsibility (CSR) for business organisations in sub-Saharan Africa (SSA), the experience of Basotho of Lesotho in using Ubuntu-Botho African principles and practices to pursue their socially responsible development fashioned in social responsibility (SR) terms. Design/methodology/approach – Using data mainly from desktop research, the theoretical or conceptual content of the paper was established to inform the discussions on the prospects of applying Ubuntu-Botho African principles and practices to stakeholder CSR for business organisations in SSA. Findings – Ubuntu-Botho African approach to stakeholder CSR could generate a very different notion of ideal SR of business organizations in the context of SSA as the experience of Basotho of Lesotho reveals. Whether or not one is persuaded by this Ubuntu-Botho approach to stakeholder CSR, the discussion serves to illuminate the need to broaden the terms of the debate over the appropriate role of business organizations, at least in the context of SSA, regarding their CSR and performance within which they operate. Originality/value – The paper mainly uses secondary data that is considered to be most relevant, valid and reliable to inform discussions on the prospects of the application of Ubuntu-Botho African ethics to stakeholder CSR for business organisations in the context of SSA. The author’s knowledge of Lesotho – where he lived, studied and worked – informed the writing of this paper, as well as discussions on the prospects of applying Ubuntu-Botho African approach to stakeholder CSR for business organisations in SSA using the experience of Basotho of Lesotho in engineering their socially responsible development to become the granary of Southern Africa in 1900s.

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7

Tabatadze, G. S., and O. Yu Golitsyna. "ISLAM, ETHICS AND BIOETHICS." Bioethics 23, no. 1 (April 26, 2019): 19–24. http://dx.doi.org/10.19163/2070-1586-2019-1(23)-19-24.

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8

Morenz, Barry. "The Ethics of Bioethics." Journal of Clinical Psychiatry 71, no. 02 (February 15, 2010): 214–15. http://dx.doi.org/10.4088/jcp.09bk05460whi.

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9

Veatch, Robert M. "Is Bioethics Applied Ethics?" Kennedy Institute of Ethics Journal 17, no. 1 (2007): 1–2. http://dx.doi.org/10.1353/ken.2007.0007.

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10

SCHONFELD, TOBY, HUGH STODDARD, and CORY ANDREW LABRECQUE. "Examining Ethics." Cambridge Quarterly of Healthcare Ethics 23, no. 4 (July 17, 2014): 461–71. http://dx.doi.org/10.1017/s0963180114000139.

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11

Dolamo, Ramathate. "BOTHO/UBUNTU: THE HEART OF AFRICAN ETHICS." Scriptura 112 (January 14, 2014): 1. http://dx.doi.org/10.7833/112-0-78.

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12

Wildes, Kevin Wm. "Bioethics and Reason in a Secular Society: Reclaiming Christian Bioethics." Conatus 3, no. 2 (December 31, 2018): 129. http://dx.doi.org/10.12681/conatus.19373.

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Bioethics evolved from traditional physician ethics and theological ethics. It has become important in contemporary discussions of Medicine and ethics. But in contemporary secular societies the foundations of bioethics are minimal in their content and often rely on procedural ethics. The bioethics of particular communities, particularly religious communities, are richer than the procedural ethics of a secular society. Religious bioethics, situated within religious communities, are richer in content in general and in the lived reality.

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13

Blesgraaf-Roest, Bernadette. "A Smart Ethics is an Ethics Committed to Close-Listening." Studia Universitatis Babeş-Bolyai Bioethica 66, Special Issue (September 9, 2021): 37. http://dx.doi.org/10.24193/subbbioethica.2021.spiss.15.

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"A ‘smart’ bioethics is an ethics that is able to recognize and address the real-life and context-embedded moral concerns of the people it intends to serve, whether those people are patients, relatives, healthcare professionals, researchers or policy-makers. Therefore, close-listening to what those people have to say, should be at the start of each bioethics-undertaking. In this presentation, I will explore how narrative approaches taken from the humanities and social sciences could help bioethicists in the 21st century to attune to and examine both the stories of others and the stories we create ourselves in medicine and bioethics. I will discuss why this is an essential first step before we embark on the normative task of bioethics, and how it entails a scrutinization of epistemological and meta-ethical positions. Following, I will use my own research project –an empirical-ethical exploration of physician-assisted dying in Dutch general practice– as an example of how narrative approaches used in empirical research, training of researchers and normative evaluation may change one’s perspective on a highly contested bioethical issue. Last, I will discuss the question whether concepts such as narrative humility and epistemic (in)justice could and should receive more attention in bioethics-training and-research. "

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14

Taylor, Douglas F. P. "Defining ubuntu for business ethics – a deontological approach." South African Journal of Philosophy 33, no. 3 (July 3, 2014): 331–45. http://dx.doi.org/10.1080/02580136.2014.948328.

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15

West, Andrew. "Ubuntu and Business Ethics: Problems, Perspectives and Prospects." Journal of Business Ethics 121, no. 1 (March 26, 2013): 47–61. http://dx.doi.org/10.1007/s10551-013-1669-3.

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16

José Ma Barrio, Maestre. "Medical bioethics vs. Medical ethics*." Insights in Biology and Medicine 2, no. 1 (September 21, 2018): 052–57. http://dx.doi.org/10.29328/journal.ibm.1001013.

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17

Potter, Van Rensselaer. "Fragmented Ethics and "Bridge Bioethics"." Hastings Center Report 29, no. 1 (January 1999): 38. http://dx.doi.org/10.2307/3528538.

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18

Werhane, Patricia H., and Leonard J. Weber. "The Business Ethics within Bioethics." Hastings Center Report 32, no. 1 (January 2002): 41. http://dx.doi.org/10.2307/3528297.

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19

Rennie, Stuart, and Bavon Mupenda. "The Ethics of Globalizing Bioethics." Ethics in Biology, Engineering and Medicine 2, no. 2 (2011): 147–56. http://dx.doi.org/10.1615/ethicsbiologyengmed.2012004265.

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20

Moskowitz, Ellen H. "The Ethics of Government Bioethics." Politics and the Life Sciences 13, no. 1 (February 1994): 96–97. http://dx.doi.org/10.1017/s0730938400022310.

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21

Lewis, Anna C. F. "Where Bioethics Meets Machine Ethics." American Journal of Bioethics 20, no. 11 (October 26, 2020): 22–24. http://dx.doi.org/10.1080/15265161.2020.1819471.

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22

Tsekos, Christos A. "Environmental Ethics, Bioethics and Education." American Journal of Life Sciences 2, no. 1 (2014): 1. http://dx.doi.org/10.11648/j.ajls.20140201.11.

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23

Kaplan, Brian. "Bioethics, General Ethics and CAM." Bioethics 31, no. 3 (October 21, 2016): 231. http://dx.doi.org/10.1111/bioe.12302.

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24

Vásquez Abanto, J. E., A. E. Vásquez Abanto, and S. B. Arellano Vásquez. "Modern medical research ethics - bioethics." Rossiiskii Gumanitarnyi Zhurnal 4, no. 4 (2015): 292. http://dx.doi.org/10.15643/libartrus-2015.4.5.

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25

Sarma, Deepak. "“Hindu” Bioethics?" Journal of Law, Medicine & Ethics 36, no. 1 (2008): 51–58. http://dx.doi.org/10.1111/j.1748-720x.2008.00236.x.

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Not much work has been done on Hindu bioethics other than by a select few scholars and medical doctors. Professor Cromwell Crawford, author of Dilemmas of Life and Death: Hindu Ethics in a North American Context and Hindu Ethics for the Twenty-first Century, for example, is well known in the field of Hindu bioethics. Others scholars include Dr. Uma Mysorekar, who is a gynecologist as well as the president of the board of trustees of the Ganesha Temple of Flushing New York. She has published several short pieces on Hindu bioethics, and has even been interviewed by PBS for their “Religion and Ethics” program. Dr. H. L. Trivedi, director of the Institute of Kidney Diseases and Research Center at the Civil Hospital Campus in Ahmedabad, India, is also prominent. His pithy paragraph in Transplant Proceedings on Hinduism and organ transplantation is cited with enormous frequency on the Internet and elsewhere. These thinkers, however, are unequivocally wrong in their position that Hinduism supports organ transplantation, and, more importantly, that it offers any coherent or systematic bioethics whatsoever.

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26

Lasker, Shamima Parvin. "Should nursing ethics be distinguished from medical ethics?" Bangladesh Journal of Bioethics 2, no. 3 (April 2, 2012): 2. http://dx.doi.org/10.3329/bioethics.v2i3.10256.

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27

Nagel, Mechthild. "Ubuntu, Gender and Spirituality: Transformative Justice Considerations." Kalagatos 15, no. 2 (October 22, 2018): 56–70. http://dx.doi.org/10.23845/kgt.v15i2.718.

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The Ubuntu principle, popularized by Archbishop Desmond Tutu presiding over the Truth and Reconciliation Commission in the New South Africa, has potential to assist Western philosophical conceptions of forgiveness in envisioning transformative justice. Aspects of Ubuntu overlap with the Western feminist inspired ethic of care while departing from Western ethics with its emphasis on spirituality and communalism.

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28

Mayaka, Bernard, and Rory Truell. "Ubuntu and its potential impact on the international social work profession." International Social Work 64, no. 5 (July 20, 2021): 649–62. http://dx.doi.org/10.1177/00208728211022787.

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Ubuntu is the current theme for the Global Agenda for Social Work and Social Development and represents the highest level of global messaging within the social work profession for the years 2020–2030. This article presents an in-depth description of Ubuntu as a philosophy of social development that can strengthen social work theory and practice in its global aims of supporting community systems of social protection and social justice. The article concludes with advancing proposals on how the learnings from Ubuntu can strengthen international social work ethics, principles and practice.

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29

Naude, Piet. "Decolonising Knowledge: Can Ubuntu Ethics Save Us from Coloniality?" Journal of Business Ethics 159, no. 1 (December 13, 2017): 23–37. http://dx.doi.org/10.1007/s10551-017-3763-4.

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30

Langat, Simon K., Pascal M. Mwakio, and David Ayuku. "How Africa Should Engage Ubuntu Ethics and Artificial Intelligence." Journal of Public Health International 2, no. 4 (December 26, 2020): 20–25. http://dx.doi.org/10.14302/issn.2641-4538.jphi-20-3427.

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Automation of human tasks has taken place for a long time now. Humans have in earlier periods dreamed of a world where machines capable of mimicking decision making would be created with some works of fiction describing in caricature, how machines would take over the human space in the world. Artificial intelligence has come to fruition in the last few decades following the development of fast computing capability and vast chip memory. Discussions of how the human space will look and feel when artificial intelligence have taken place at various levels of global organization geared towards ensuring that the new “thinking machines” do not rock human society in ways to render them obsolete. This article looks at the ethics of AI considering the issues that have been outlined by others in the light of communitarian ethics as seen in Africa. It describes the possible impact of thinking machines on society and how individuals would relate with each other and with AI systems.

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31

Mino, Jean-Christophe. "Hospital Ethics Committees in Paris." Cambridge Quarterly of Healthcare Ethics 9, no. 3 (July 2000): 424–28. http://dx.doi.org/10.1017/s0963180100003170.

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Even if the term bioethics is used all over the world, its meanings are multiple and different, especially between American and European countries, depending on local cultural and medical contexts. These differences concern the issues discussed or the institutional form bioethics takes. In France, bioethics was used from the end of the 1970s and focused on research ethics and issues at the beginning of life. At the national level, a permanent commission, the “national consultative ethics committee on life sciences and health” (Comité Consultatif National d'Ethique, CCNE) was created by President François Mitterrand in 1983. Its recommendations dealt essentially with procreative medicine and biomedical research ethics.

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32

Donaldson, Thomas. "The Business Ethics of Bioethics Consulting." Hastings Center Report 31, no. 2 (March 2001): 12. http://dx.doi.org/10.2307/3528493.

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33

Sachedina, Abdulaziz. "Law And Ethics In Islamic Bioethics." QScience Proceedings 2014, no. 2 (March 30, 2014): 6. http://dx.doi.org/10.5339/qproc.2014.islamicbioethics.6.

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34

IMAI, Michio. "Medical Ethics and Community-Beyond Bioethics-." JOURNAL OF THE JAPANESE ASSOCIATION OF RURAL MEDICINE 51, no. 6 (2003): 902–6. http://dx.doi.org/10.2185/jjrm.51.902.

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35

Guinan, Patrick. "Medical Ethics versus Bioethics (a.k.a. Principlism)." National Catholic Bioethics Quarterly 6, no. 4 (2006): 651–59. http://dx.doi.org/10.5840/ncbq2006644.

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36

Siqueira-Batista, Rodrigo. "Quantum bioethics: ethics for all beings." Ciência & Saúde Coletiva 13, no. 3 (June 2008): 1013–15. http://dx.doi.org/10.1590/s1413-81232008000300023.

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37

Coghlan, Simon, and Benjamin Coghlan. "One Health, Bioethics, and Nonhuman Ethics." American Journal of Bioethics 18, no. 11 (November 2, 2018): 3–5. http://dx.doi.org/10.1080/15265161.2018.1524224.

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38

HOLLAND, STEPHEN. "THE VIRTUE ETHICS APPROACH TO BIOETHICS." Bioethics 25, no. 4 (April 11, 2011): 192–201. http://dx.doi.org/10.1111/j.1467-8519.2009.01758.x.

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39

Hyde, Michael J., and Nancy M. P. King. "Communication Ethics and Bioethics: An Interface." Review of Communication 10, no. 2 (April 2010): 156–71. http://dx.doi.org/10.1080/15358590903370258.

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40

Chiarelli, B. "Man, Nature and Ethics: Global Bioethics." Global Bioethics 5, no. 1 (January 1992): 13–20. http://dx.doi.org/10.1080/11287462.1992.10800590.

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41

Oakley, Justin. "A virtue ethics perspective on bioethics." Bioethics Update 1, no. 1 (January 2015): 41–53. http://dx.doi.org/10.1016/j.bioet.2015.10.002.

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42

Martschenko, Daphne, and Nicole Martinez-Martin. "What about Ethics in Design Bioethics?" American Journal of Bioethics 21, no. 6 (May 26, 2021): 61–63. http://dx.doi.org/10.1080/15265161.2021.1915415.

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43

Brody, Baruch A. "Research Ethics: International Perspectives." Cambridge Quarterly of Healthcare Ethics 6, no. 4 (1997): 376–84. http://dx.doi.org/10.1017/s0963180100008124.

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In recent years, bioethics has increasingly become an international area of inquiry with major contributions being made not only in North America but also in Europe and in the Pacific Rim countries. This general observation is particularly true for research ethics. Little attention has been paid, however, to this internationalization of bioethics in general and research ethics in particular, and there are few studies comparing what has emerged in the different countries.

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44

Bhattacharya, Sandhya, and Jonathan E. Brockopp. "Islam and Bioethics." American Journal of Islam and Society 23, no. 3 (July 1, 2006): 151–55. http://dx.doi.org/10.35632/ajis.v23i3.1615.

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On 27-28 March 2006, Pennsylvania State University hosted an internationalconference on “Islam and Bioethics: Concerns, Challenges, and Responses.”Cosponsored by several academic units in the College of Liberal Arts, theconference brought in historians, health care professionals, theologians, and social scientists from ten different countries. Twenty-four papers were presented,along with Maren Grainger-Monsen’s documentary about an Afghaniimmigrant seeking cancer treatment in California.After opening remarks by Susan Welch (dean, College of Liberal Arts)and Nancy Tuana (director, Rock Ethics Institute), panelists analyzed“Critical Perspectives on Islamic Medical Ethics.” Hamada Hamid’s (NewYork University Medical School) “Negotiating Autonomy and Religion inthe Clinical Setting: Case Studies of American Muslim Doctors andPatients,” showed that few doctors explore the role of religion in a patient’sdecision-making process. She suggested that they rethink this practice.Hassan Bella (College of Medicine, King Faisal University, Dammam)spoke on “Islamic Medical Ethics: What and How to Teach.” His survey, conductedin Saudi Arabia among medical practitioners, revealed that most practitionersapproved of courses on Islamic ethics but did not know if suchcourses would improve the doctor-patient relationship. Sherine Hamdy’s(Brown University) “Bodies That Belong to God: Organ Transplants andMuslim Ethics in Egypt” maintained that one cannot easily classify transplantpatients’ arguments as “religious” or “secular,” for religious values are fusedtogether with a patient’s social, political, and/or economic concerns.The second panel, “Ethical Decision-Making in Local and InternationalContexts,” provoked a great deal of discussion. Susi Krehbiel (Brown University)led off with “‘Women Do What They Want’: Islam and FamilyPlanning in Tanzania.” This ethnographic study was followed by Abul FadlMohsin Ebrahim’s (KwaZulu University, Durban) “Human Rights andRights of the Unborn.” Although Islamic law is commonly perceived asantagonistic to the UN’s charter on human rights, Ebrahim argues that bothmay be used to protect those who can and cannot fight for their right to dignity,including the foetus. Thomas Eich (Bochum University) asserted in“The Process of Decision Making among Contemporary Muslim ReligiousScholars in the Case of ‘Surplus’ Embryos” that decisions reached by internationalMuslim councils were heavily influenced by local politics and contentiousdecisions in such countries as Germany and Australia.The afternoon panel, “The Fetus and the Value of Fetal Life,” focusedon specific issues raised by artificial reproductive technologies (ARTs).Vardit Rispler-Chaim (Haifa University) presented “Contemporary Muftisbetween Bioethics and Social Reality: Pre-Selection of the Sex of a Fetus asParadigm.” After summarizing social customs and religious literature fromaround the world, she claimed that muftis generally favor pre-selection techniquesand suggested that their reasoning is guided by a general social ...

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45

COOK, ANN FREEMAN, HELENA HOAS, and KATARINA GUTTMANNOVA. "Bioethics Activities in Rural Hospitals." Cambridge Quarterly of Healthcare Ethics 9, no. 2 (April 2000): 230–38. http://dx.doi.org/10.1017/s0963180100902093.

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Hospital ethics committees have evolved as a response to complicated legal, ethical, and social dilemmas that accompany modern medicine. In the United States, their growth has been augmented by Joint Commission for the Accreditation of Healthcare Organizations (JCAHO) standards and the Patient Self-Determination Act. There appears to be an implicit presumption that all clinical ethics consultation practices are relatively similar. Finally, there is heightened awareness of the needs for quality standards and assessment of the outcomes of ethics consultations.

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46

Fowler, Marsha D. "Heritage ethics." Nursing Ethics 23, no. 1 (November 23, 2015): 7–21. http://dx.doi.org/10.1177/0969733015608071.

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The key to understanding the moral identity of modern nursing and the distinctiveness of nursing ethics resides in a deeper examination of the extensive nursing ethics literature and history from the late 1800s to the mid 1960s, that is, prior to the “bioethics revolution”. There is a distinctive nursing ethics, but one that falls outside both biomedical and bioethics and is larger than either. Were, there a greater corpus of research on nursing’s heritage ethics it would decidedly recondition the entire argument about a distinctive nursing ethics. It would also provide a thicker account of nursing ethics than has been afforded thus far. Such research is dependent upon identifying, locating, accessing and, more importantly, sharing these resources. A number of important heritage ethics sources are identified so that researchers might better locate them. In addition, a bibliography of heritage ethics textbooks and a transcript of the earliest known journal article on nursing ethics in the US are provided.

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47

Meulenbergs, Tom. "European Master in Bioethics: ethics of care and nursing ethics." Nursing Ethics 8, no. 5 (September 2001): 469–71. http://dx.doi.org/10.1177/096973300100800510.

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48

Hoffmann, Diane, Anita Tarzian, and J. Anne O'Neil. "Are Ethics Committee Members Competent to Consult?" Journal of Law, Medicine & Ethics 28, no. 1 (2000): 30–40. http://dx.doi.org/10.1111/j.1748-720x.2000.tb00314.x.

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A significant amount of discussion in the bioethics community has been devoted to the question of whether individuals performing ethics consultations in healthcare institutions have any special expertise. In addition, articles in the lay press have questioned the “added value” that bioethicists bring to ethical dilemmas. Those at the forefront of the bioethics community have argued repeatedly that those doing ethics consults cannot simply be well-intentioned individuals, that some training in bioethics, group process, and facilitation is necessary to competently execute a consult. As one bioethicist commented:if you approach any endeavor as an amateur activity, you will get, in the end, an amateurish version of the activity. Without a sufficient commitment of personnel, time, support, and financial resources, a healthcare organization will get the ‘ethics’ program … it set out to create: an inept, unskilled, inefficient, and highly risky ‘program’ in healthcare ethics and bioethics.

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49

Opperman, C. J. "Ubuntu ethics: Putting your culture first in the hospital workplace." South African Journal of Bioethics and Law 12, no. 1 (July 3, 2019): 3. http://dx.doi.org/10.7196/sajbl.2019.v12i1.682.

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50

Cordeiro-Rodrigues, Luis. "Towards a Tutuist Ethics of War: Ubuntu, Forgiveness and Reconciliation." Politikon 45, no. 3 (June 4, 2018): 426–35. http://dx.doi.org/10.1080/02589346.2018.1480148.

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