<abstract><title style='display:none'>Abstract</title>The Liverpool Care Pathway for the Dying Patient (LCP) was an integrated care pathway for patients in the final days or hours of life, developed at the Royal Liverpool University Hospital in conjunction with the Marie Curie Palliative Care Institute, Liverpool. The LCP became increasingly the normative style of care for patients in the terminal stage across NHS England from the 1990s onwards. Following significant questions raised in Parliament, by the media and other stakeholders, an independent review panel was established under Baroness Neuberger in 2013 to investigate the LCP. The findings of the panel were published as <italic>More Care Less Pathway: a Review of the Liverpool Care Pathway</italic> identifying significant failings in the delivery of the LCP thus leading to it being phased out some six months later. Rather than being euthanasia through the backdoor, many of the criticisms of the LCP and its poor implementation are indicative of poor communication, limited knowledge of the dying process and a paucity of death education.</abstract>

The Liverpool Care Pathway for the dying patient: Euthanasia through the back door, or the sign of poor death education?

<abstract><title style='display:none'>Abstract</title>This first part of a two-part series exploring implications of the natural differences between the sexes for the cultural evolution of marriage assesses whether Kant should be condemned as a sexist due to his various offensive claims about women. Being antithetical to modern-day assumptions regarding the equality of the sexes, Kant’s views seem to contradict his own egalitarian ethics. A philosophical framework for making cross-cultural ethical assessments requires one to assess those in other cultures by their own ethical standards. Sexism is inappropriate if it exhibits or reinforces a tendency to <italic>dominate</italic> the opposite sex. Kant’s theory of marriage, by contrast, illustrates how sexism can be egalitarian: given the natural differences between the sexes, different roles and cultural norms help to ensure that females and males are equal. Judged by the standards of his own day and in the context of his philosophical system, Kant’s sexism is not ethically inappropriate.</abstract>

Egalitarian Sexism: A Kantian Framework for Assessing the Cultural Evolution of Marriage (I)

<abstract><title style='display:none'>Abstract</title>The paper focuses on some important philosophical issues of Kant’s philosophical legacy, especially on Kant’s thoughts on man and his acting in community with other <italic>human beings</italic>, his fellows, (<italic>Conjectural Beginning of Human History</italic>) from the aspect of morality based on moral-practical terms and categories. The field of Kant’s practical-critical thoughts is not only unusually broad but also full of ideological dynamics offered in a precise and modern linguistic form. The paper claims that Kant offers his own answer for the fourth question “Was ist der Mensch” (“What is man?”), introduced in <italic>Logic</italic> (<xref ref-type="bibr" rid="j_ebce-2017-0007_ref_012_w2aab2b8b5b1b7b1ab1ac12Aa">Kant, 1992</xref>, p. 538) and at the same it also introduces a historical dimension to the issue of man, included in his short writings, in a compact form.</abstract>

Kant’s ethics as practical philosophy: On philosophy of freedom

<abstract><title style='display:none'>Abstract</title>Awareness of mortality is one of the key aspects of human existence. Death goes beyond the boundary of knowledge, mortality. However, it is actually experienced by man as something inevitable. Death is a fact – the end of life, and the experience of mortality is one of the borderline situations. In the essay, the author puts forward the thesis that the experience of mortality has a significant impact on the human understanding of values. Attitudes towards death be it fear, resignation, indifference, fascination, mourning, sadness, despair after the loss of a loved one, or the desire for death, indicate the wealth of the world of value of axiological experience. The attitude of the person towards death, in some sense, is a test of our humanity, the principal value to which we refer most often. The author of the essay adopts the position of axiological relationalism (or axiological structurism), it implies that values are independent of the subject, they form a network of relational connections, but they are in a significant way connected with culture. The study of these connections: 1) with the world of people, 2) world of things, 3) internal relations that take place between values, allows us to get to know the complex structure of the world of values. In the article, the author analyzes in what sense mortality influences human understanding of values.</abstract>

Axiology and the mortality of the human being

<abstract>
<title style='display:none'>Abstract</title>
<italic>The Age of surveillance capitalism</italic> is a profound economical, sociological, political, philosophical, and ethical work by the American author, Harvard University Professor Shoshana Zuboff. In this work, she analyzes the new economic system, which she calls “surveillance capitalism.” This system revolves around the commodification of personal data, which allows human behavior to be predicted and “nudged” towards profitable ends. This system is historically unprecedented and has only become possible in the technological milieu of interconnected devices, which appeared in the 21st century. In this article, I look at the issue of freedom in Zuboff’s work. I argue that her understanding of freedom involves three ethical dimensions, namely privacy, autonomy, and authenticity. I take “surveillance capitalism” as a theoretical framework, in which I explore several ethical challenges to freedom in the digital age.
</abstract>

Freedom in the <italic>Age of surveillance capitalism</italic>: Lessons from Shoshana Zuboff

<abstract><title style='display:none'>Abstract</title>This second part of a two-part series exploring implications of the natural differences between the sexes for the cultural evolution of marriage considers how the institution of marriage might evolve, if Kant’s reasons for defending monogamy are extended and applied to a future culture. After summarizing the philosophical framework for making cross-cultural ethical assessments that was introduced in Part I and then explaining Kant’s portrayal of marriage as an antidote to the objectifying tendencies of sex, I summarize Kant’s reasons for rejecting polygamy and for viewing monogamy as the only ethically acceptable form of marriage. Finally, I argue that if we apply Kantian principles to the real situation of marriage in many modern cultures, and if we wish to maintain a legitimate place for marriage in the future evolution of human culture, then the future evolution of marriage laws must recognize polyfidelity (i.e., plural marriages for both men and women) as being just as legitimate as monogamy.</abstract>

Egalitarian sexism: Kant’s defense of monogamy and its implications for the future evolution of marriage II

<abstract>
<title style='display:none'>Abstract</title>
<italic>Introduction</italic>: Public health ethics addresses moral dilemmas arising from balancing individual healthcare needs with societal interests. Ethical considerations in public health during pandemics and disasters aim to reduce mortality rates and minimize social injustice through fair principles.
<italic>Objective</italic>: This paper analyzes public health ethics and ethical values in allocating resources during mass casualty incidents. The intersection of public health ethics, applied bioethics, and ethics of social consequences (through non-utilitarian consequentialism) guides addressing serious public health challenges in catastrophic scenarios. The application of the given interaction is significant for professional medical ethics.
<italic>Methodology</italic>: The paper employs inductive, deductive, and normative methods of bioethics and the methodology of ethics of social consequences.
<italic>Conclusion</italic>: The paradigmatic disparity between the bioethics of pandemics and disaster bioethics lies in the fluid application of bioethical principles and the accentuation of utilitarian demands depending on the severity and scale of mass casualty incidents. Applied bioethics in crisis situations respects the approaches of public health ethics and attempts to increase positive social outcomes. The application of (scarce) resource allocation criteria and triage of patients is derived from ethical decisions beneficial to public health and <italic>lege artis</italic> approaches of medical bioethics. The paper presents professional and ethical criteria for medically inappropriate treatment within the framework of patient triage; we approach crisis ethics from the perspective of maximization of benefit. Age is not an exclusion criterion of acute healthcare provision in crisis situations. Ethics of social consequences as a form of non-utilitarian consequentialism allowing for social consequences bridges public health ethics and applied bioethics.
</abstract>

Bioethics of pandemics and disasters within the context of public health ethics and ethics of social consequences

<abstract>
<title style='display:none'>Abstract</title>
The paper presents an analysis and interpretation of axiology and ethics as seen by the writer and philosopher Ayn Rand. The author follows the assumption that, in a situation where indifference is observed with regard to values (cf. Simmel, Sloterdijk), a return of philosophical reasoning to the idea of objectivity of values could be worthwhile. Therefore, he examines a specific type of axiological objectivism that can be found in Rand’s work. In the present paper, the suggested comparison with Baden neo-Kantism as well as phenomenological axiology serves to capture the specifics of Rand’s axiological approach. These lie in placing emphasis on such a relationship between facts and values in which values result from the facts of reality, as well as in the very understanding of the objectivity of values that Rand identifies with long-term life goals and identifies them as an objective necessity for an individual’s life. Following the analysis of Rand’s axiology, the author focuses on her understanding of ethics, which he places in contrast to Kant’s deontology, as well as morality, which he views through the prism of a business relationship based on the exchange of values. The aim of the paper is to, by means of an analysis and interpretation of Rand’s ideas, show that objective values can be understood as a necessary prerequisite for consequential ethics and an individual living a happy life without being anchored in transcendence or social consensus.
</abstract>

Philosophy of values and ethics in Ayn Rand’s axiological objectivism

<abstract>
<title style='display:none'>Abstract</title>
Artificial Intelligence (AI) has an increasing role to play in medical education and has great potential to revolutionize health professional education systems overall. However, this is accompanied by substantial questions concerning technical and ethical risks which are of particular importance because the quality of medical education has a direct effect on physical and psychological health and wellbeing. This article establishes an overarching distinction of AI across two typological dimensions, functional and humanistic. As indispensable foundations, these are then related to medical practice overall, and forms of implementation with examples are described in both general and medical education. Increasingly, the conditions for successful medical education will depend on an understanding of AI and the ethical issues surrounding its implementation, as well as the formulation of appropriate guidelines by regulatory and other authorities. Within that discussion, the limits of both narrow or Routine AI (RAI) and artificial general intelligence or Decision AI (DAI) are examined particularly in view of the ethical need for Trustworthy AI (TAI) as part of the humanistic dimension. All stakeholders, from patients to medical practitioners, managers, and institutions, need to be able to trust AI, and loss of confidence could be catastrophic in some cases.
</abstract>

Artificial intelligence in medical education: Typologies and ethical approaches

<abstract>
<title style='display:none'>Abstract</title>
The rapid development of Artificial Intelligence (AI) has raised concerns regarding the potential risks it may pose to humans, society, and the environment. Recent advancements have intensified these concerns, emphasizing the need for a deeper understanding of the technical, societal, and ethical aspects that could lead to adverse or harmful failures in decisions made by autonomous and intelligent systems (AIS). This paper aims to examine the ethical dimensions of risk management in AIS. Its objective is to highlight the significance of ethical considerations in mitigating risks associated with the development, deployment, and use of AIS. The paper provides an overview of various types of AI risks and risk management procedures aimed at mitigating the negative impacts of those risks. We employ a comprehensive risk management approach that combines technical expertise with ethical analysis to ensure alignment with human values and societal objectives. Through the analysis of AI risks and risk management procedures, we advocate for establishing effective mechanisms for ethical oversight and legal control to promote ethical and trustworthy AIS. The findings reveal key risks associated with transparency, accountability, privacy infringement, algorithmic bias, and unintended consequences. To address these challenges, we consider integrating ethical principles into risk management practices, transparent risk communication, continuous engagement with all stakeholders, establishing robust accountability mechanisms, and regular ethical oversight as imperative in ethically designing and operating AI systems. Given the diminished effectiveness of internal audits compared to external audits, we also recommend the implementation of regular monitoring mechanisms through independent external audits when evaluating risk management practices.
</abstract>

Ethical considerations in Risk management of autonomous and intelligent systems

<abstract>
<title style='display:none'>Abstract</title>
The paper discusses the conception of philosophy and ethics in Seneca’s <italic>Letters</italic>, as well as in his other writings, which it sets in the broader context of ancient and modern thought. The introduction outlines the Socratic and Stoic foundations of Seneca’s ethics. The next section focuses on the interpretation of passages from the <italic>Letters</italic> that remind us that the task of philosophy is to teach human to live an active life. The paper points out that, according to Seneca, philosophy resembles art more than knowledge, and Seneca adapts his language and the examples he uses to this effect. In the next section, the paper returns to delineating the relationship between theoretical and practical thought. The specificity of Seneca’s position becomes visible in the background of Aristotle’s problematization of this relationship. The last section asks how we should approach Seneca’s conception of ethics and philosophy. The analyses outlined above show that Seneca’s <italic>Letters</italic> fully express an approach to philosophy as an art of living, an approach that modern authors such as Nietzsche and Foucault consider determinative for the whole of ancient philosophy.
</abstract>

Ethics as self-mastery in Seneca’s <italic>Letters</italic>

<abstract>
<title style='display:none'>Abstract</title>
Considering the recent epigenetic studies on the transgenerational transmission of trauma, this article aims to 1) explore its ethical implications for the concept and nature of moral damage, and 2) offer normative suggestions on collective responsibilities both synchronic and diachronic. To do so, I first address recent epigenetic studies’ showing the crystallization of emotional information through generations, and second, defend that a unified approach to the concept of <italic>ghost damage</italic> may be useful to categorize this phenomenon, facilitate future research on this type of moral damage, and recognize its importance in the identification of hermeneutical injustice. Finally, I suggest that granting a right to transgenerational information may help avoid the perpetuation of inherited damage that jeopardize mental and physical health in the offspring.
</abstract>

Ethical implications of epigenetic studies: On <italic>ghost damage</italic>

<abstract><title style='display:none'>Abstract</title>In this opinion piece, some of the practices of academic publication in the biomedical field related to the rewarding, or the lack thereof, of peer reviewers are described and discussed. The role and possibly exploitative relationship of mainstream, established publishers of prestigious journals towards their contributors (authors), and peer reviewers is considered. In addition, the role and accountability of publishers and contributors in “predatory” journals is assessed. Professionals who are recruited by the publishing industry, especially the for-profit industry, either as peer reviewers or editors, to complete a professional task, should be rewarded financially as professionals, as for other sectors of the economy, and not simply exploited for free. Points systems or discounts off a publisher’s products do not constitute sufficient, or fair, compensation.</abstract>

Free editors and peers: squeezing the lemon dry

<abstract><title style='display:none'>Abstract</title>For more than thirty years, in most of the world, the irreversible cessation of all brain function, more commonly known as brain death, has been accepted as a criterion of death. Yet the philosophical basis on which this understanding of death was originally grounded has been undermined by the long-term maintenance of bodily functions in brain dead patients. More recently, the American case of Jahi McMath has cast doubt on whether the standard tests for diagnosing brain death exclude a condition in which the patient is not dead, but in a minimally conscious state. I argue that the evidence now clearly shows that brain death is not equivalent to the death of the human organism. We therefore face a choice: either we stop removing vital organs from brain dead patients, or we accept that it is not wrong to kill an innocent human who has irreversibly lost consciousness.</abstract>

The challenge of brain death for the sanctity of life ethic

<abstract>
<title style='display:none'>Abstract</title>
The aim of this study is to evaluate the level of select ethical issues in Visegrad Four (V4) countries (Czech republic, Slovakia, Poland, and Hungary) and quantify the differences in the attitudes of entrepreneurs in the field of business ethics in these countries. Empirical research was conducted in June 2022 in the V4 countries. Data collection was carried out by the renowned external company MNFORCE using "Computer Assisted Web Interviewing" (CAWI Research Method), according to the questionnaire created by the research team. The total number of respondents was 1,398, of which 347 were from the Czech Republic, 322 from Slovakia, 381 from Poland, and 348 from Hungary. Statistical hypotheses were verified using descriptive statistics, chi-square, and Z-scores at a α = 5% significance level. The preliminary results of this study can be evaluated as follows: The ethical level of entrepreneurs in V4 countries is high because the dominant group showed a positive attitude towards the defined issues in the field of business ethics. The attitudes of these entrepreneurs showed that they not only perceived the importance of business ethics, but also implemented and promoted these practices in managerial decision-making. Moreover, they feel good when they behave ethically, which is a significant motivating factor. In this study, it was found that Hungarian SMEs presented the highest level of business ethics. In contrast, the Czech Republic presented the lowest level of perception and enforcement of business ethics.
</abstract>

Empirical research on business ethics of SMEs in the V4 countries

<abstract><title style='display:none'>Abstract</title>G. E. Moore’s critical analysis of right action in utilitarian ethics and his consequentialist concept of right action is a starting point for a theory of moral/right action in ethics of social consequences. The terms <italic>right</italic> and <italic>wrong</italic> have different meanings in these theories. The author explores different aspects of right and wrong actions in ethics of social consequences and compares them with Moore’s ideas. He positively evaluates Moore’s contributions to the development his theory of moral/right action.</abstract>

G. E. Moore and theory of moral/right action in ethics of social consequences

<abstract><title style='display:none'>Abstract</title>This article focuses on the perception of the importance of business ethics among Czech and Slovak entrepreneurs (this includes business owners and managers) within the SME sector. The comparison is based on an analysis of the approach to business ethics according to a set of parameters, namely company size, years in business, and the gender and education of the entrepreneurs. Empirical research was conducted in 2020 on a sample set consisting of 454 respondents in the Czech Republic and 368 respondents in Slovakia. The most important outcome of the research was the finding that business ethics is considered extremely important in both countries. The research results not only revealed that just over 90% of Czech entrepreneurs and 88% of Slovak entrepreneurs within the SME sector agreed that they should take into account the moral and ethical consequences of their decisions, but that the structure of their answers was very similar. Also, of interest were the findings that women were more aware of business ethics than their male counterparts, as were those entrepreneurs who possessed a higher education over those with a secondary education.</abstract>

Perceptions of the importance of business ethics in SMEs: A comparative study of Czech and Slovak entrepreneurs

<abstract><title style='display:none'>Abstract</title> The main aim of the presented paper is to suggest a new possible approach in moral education in Slovakia. The starting point for the presented argumentation is the position that moral education (ethics education) in Slovakia is based on insufficient foundations. One of the possible propositions of how to overcome this shortcoming is to supersede prosocial behavior (insufficient base) with value education and promotion of the development of critical and analytical moral thinking. The paper suggests that one of the possible ways how to achieve this goal is by the help of introducing the issue of moral (ethical) consumption as a topic of moral education.</abstract>

Moral education and moral consumption

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Ethics & Bioethics

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Ethics &amp; Bioethics (in Central Europe) is one of the leading Central European international journals in ethics and bioethics focusing on philosophical ethics, bioethics and applied ethics also...

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Ethics &amp; Bioethics (in Central Europe) is one of the leading Central European international journals in ethics and bioethics focusing on philosophical...

Ethics & Bioethics

(in Central Europe)

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