Sentences with phrase «ethics problems in»

1) How physicians understand research ethics problems in Russia Presenter: Leila Akhmadeeva, Bashkir State Medical University, Russia Co-authors: Gulnara Rayanova, Bashkir State Medical University, Russia; Boris Veytsman, George Mason University, USA

In this Year of the Corruption Trials in New York State — where at least five such trials have, are or will take place — Gov. Andrew Cuomo and the Legislature could not even come together on watered - down versions of measures to address ethics problems in state government.

Good - government groups criticized the agreement at the time for falling short of addressing structural ethics problems in state government.

In this Year of the Corruption Trials in New York — where at least five such trials have, are or will take place — Cuomo and the Legislature could not even come together on watered - down versions of measures to address ethics problems in state government.

At the same time, 43 % of those polled said that they believe Cuomo is part of the ethics problem in Albany, including 68 % of Republicans and 51 % of independents.

Not exact matches

The parallel between problem - solving in engineering and problem solving in ethics, Whitbeck argues, suggests the following advice:

On Monday, in an attempt to clear out any more undiscovered scandals, the Montreal - based firm announced it would provide amnesty this summer to any employee with information regarding the company's ethics problems.

«It's the funders that create the problem,» says Stephen Gillers, a New York University law professor who specializes in legal ethics.

Setting aside my personal — and legally irrelevant — disgust at the idea (the «yuck factor,» as one evangelical leader infamously dubbed it, is really no sound basis for building our sexual ethics), it seems that the typical objection to such relationships is that they might lead to congenital problems in any offspring that result from the union.

I have flagged up the problem of consent as the foundation of sexual ethics before, but it seems that legal thinking on marriage has thus far proceeded without having to acknowledge the manifold difficulties inherent in the concept.

Mark Bauerlein's post on the rhetoric of anti-discrimination points clearly to the problem which traditionalists face: In a world where ethics is aesthetics, the language of victimhood has become a subjective concept which is a potent weapon in the hands of the powerfuIn a world where ethics is aesthetics, the language of victimhood has become a subjective concept which is a potent weapon in the hands of the powerfuin the hands of the powerful.

But, in my opinion, the western Christianity has a serious problem on the field of ethics (and not only on the field of sexual ethics).

Previous chapters in the book have dealt with the relations of Christian ethics to the culture of our times in reference to family life, economic relations, race relations, political structures, and the problems of war and peace in the international scene.

The problem of an enduring ethic and culture consists in finding an arrangement of the pieces by which they remain related, as do the stones arranged in an arch.

One does not have to have a doctorate in ethics to see the problem here.

Huntington, for example, contends that «far more significant than the global issues of economics and demography are problems of moral decline», an «increase in antisocial behavior», decay of family structures, weakening of the «work ethic», and decreasing commitment to intellectual activity.12 Similarly Brzezinski refers to a current global crisis of spirit which has to be overcome if the human race is to regain some control over its destiny.

Thus, what appears on the surface to be a secular and social problem is ultimately rooted in a deeply religious ethic.

What interests me about the family is not the obvious social problems associated with it in contemporary life; nor am I particularly interested in the ethics of sexuality.

In discussing Old Testament ethics, we are not faced with the usual problem of trying to pick out a consensus from a welter of diverging viewpoints and methods.

This is the familiar problem of «love perfectionism» and the absoluteness of Jesus» ethics in contrast with the necessary relativity of their application.

The question of how biblical ethics can or should be used in facing today's moral problems is a second stage which Christian and Jewish ethicists address.

«Character ethics» emphasizes that the foundation of our decisions lies in the peculiar virtues and habits that each of us brings to a moral problem.

Niebuhr, wrestling with the contrast between individual and group ethics, summarized the problem in the following way:

One might wish that Taylor had considered more fully a possibility that emerges only in one rather long footnote — the possibility that a distinction, though not utter separation, of the spheres of politics and ethics might go some way toward addressing the problem that concerns him.

Cynthia Crysdale, professor of faith development and ethics at Catholic University in Washington, D.C., considers this problem of suffering» — as it is so blandly called — the centerpiece of contemporary theology.

Reinhold Niebuhr, «The Ethic of Jesus and the Social Problem,» in Love and Justice, p. 253 (hereafter cited as Niebuhr, «The Ethic of Jesus and the Social Problem»).

A large part of the problem of social and political ethics lies in distinguishing between its use and misuse.

The importance of the power problem for Christian ethics derives both from the fact that power, whether economic, political, military, or spiritual, means capacity to determine life for good or ill, and from the fact that some fundamental redistribution of power is necessary as a condition of the freedom and dignity of men in their social relations.

But to Miss Gebbie, the main problem is that our common ethic «misrepresents information, denies sexuality early, denies homosexual sexuality — particularly in teens — and leaves people abandoned with no place to go.»

The ethics of authorship, obligation to cite prior work, and problems of multiple authorship have been analyzed in an article in Science.13 Others have been concerned about the humane treatment of animals, which are crucial in experimental biology and pharmacology.

Nicholas Berdyaev the Russian philosopher was most critical of the traditional Christian ethics which confined itself to the ethics of law and ethics of grace and ignored the ethics of creativity, while secular modernity to which Christian modernism succumbed, elevated the human vocation of creativity as supreme and as capable by itself of solving the problem of destructivity within it without the need of grace and even of law in the long run Anthropology got perverted on all sides by converting Creation into an order of static laws which are only to be obeyed and perfected by grace in Catholic thought and by getting validated for collective existence without criticism but to be rejected as totally irrelevant in the realm of existence in grace in Protestant thought.

These four problems confront all projects in economic ethics.

For this reason our deliberation must constantly glance over into the field of ethics, while in order to be able to acquire significance it must grasp the problem with aesthetic intensity and concupiscence.

She is currently working on an anthology concerning approaches to environmental problems with a biologist and has published an article on Whitehead's metaphysical system as a foundation for environmental ethics in Environmental Ethics 8/3.

That problem is the abuse of the metaphor of «the seamless garment» and of the principle expressed in a «consistent ethic of life.»

It appears, then, that the problem that we have set ourselves, the problem of the way in which ethics and religion are related in the ethical religion which is Christianity, may be attacked by way of examining the literary records of kerygma and didaché, the proclamation and the ethical instruction» respectively, and trying to trace the relation between them.

Similarly, I hope that if you've decided to vote for Clinton, you've spoken out concerning the ongoing ethics problems that go back decades and now continue to surface every day, and her stance on abortion and many more issues that defile all people who are made in the image of God.

One of the major problems in Christian theology and social ethics is to relate this warning against the danger of self - righteousness on all sides to the necessity of taking a stand.

In the name of freedom of the individual, we sacrifice them to that caricature of Christianity that some people call «the Protestant ethic,» an ethic that finds no way of dealing directly and massively with large - scale social problems.

In that case, presumably, social ethics has been the intellectual activity through which Christians have tried to figure out the moral problems of contemporary society.

(29) In the New Testament the characteristic new situation is the interface between Jewish and Gentile Christians and the derivative problems of ethics and organization.

In the end, my biggest problem with the book — and the particular Christian eschatological vision that underlies it — is that Hauerwas never tries to imagine what real life would look like if we adopted his ethic.

In fact, some critics have argued that White - head has no moral philosophy at all and that the problems of ethics were not of great interest to him (RAWG).

A great deal of our contemporary problem about «love perfectionism» centers in the attempt to ground ethics either in human nature or in the structure of social institutions.

Schweitzer shows how the Franciscan spirit in its very directness of attack on the problem of ethics finds perplexities which force a reappraisal of the foundations of ethical life.

In the view of Jesus there can be no such ethic, and therefore it is fundamentally a mistake to look to him for concrete ethical requirements or for his attitude toward concrete ethical problems.

The idea of right, therefore, in the beginning of the Old Testament, suffered the limitation of externality, and this limitation continued to be, as Jesus found it, one of the outstanding problems of Hebrew ethics.

Ingrained in Ruether's argument are solutions to two problems which have long plagued not only ecological ethics but feminist thought and Roman Catholic natural law ethics.

The central problem of Christian ethics lies in the fact that we are told in the Sermon on the Mount, «Ye therefore shall be perfect, as your heavenly Father is perfect,» while the experience of every honest - minded Christian requires him to admit the truth in, «When ye shall have done all the things that are commanded you, say, We are unprofitable servants.»

For instance, why not send out reprints of a case study that concludes with an agonizing problem in medical ethics about whether to prolong life or let die.