A Dialogue with C. West Churchman

In 1996, the author attended a seminar on ethics given by C. West Churchman at the University of California, Berkeley. During that year, the author also interviewed Churchman several times regarding the future direction of information sciences in general and the information systems research field in particular. This article is a compilation of the seminar and the interviews. It is set in the context of both Churchman's earlier and his current views of a global god, good, kindness, and caring. C. West Churchman holds that global ethics should lead to the study and design of information systems to solve large and difficult problems of the humankind such as poverty, crime and disease. His Global Ethical Management (GEM) of information sciences translates into abandoning the current goals and boundaries of the information sciences fields and changing what constitutes valid research to globally ethical endeavors.     

论我国会计职业道德建设

会计职业道德是一般社会道德在会计业务或活动中的具体体现,有广义与狭义之分,具有利益调节手段、广泛的社会性、自律性、主观能动性、形式多样性等特征。我国的会计职业道德建设尽管取得了一些成绩,但对我国会计职业道德建设的重要性认识不足,没有形成科学、系统的会计职业道德体系,也未能建立起系统、完整的会计职业道德颁布、落实、教育、评价与督导体系等问题。应树立“洋为中用”、“古为今用”、“与时俱进”的指导思想,实现会计职业道德内容上的原则性与可操作性的有机结合、体系上的全面性与重要性的科学设计。     

高职职业道德教育应注重"三性"

在高职生中开《职业道德》课应注意针对性、层次性和实践性。     

对当前社会弱势群体问题的伦理探索

弱势群体已成为整个社会需要同情和关爱的对象群体.从伦理角度分析了弱势群体生活的道德尴尬现状,以及漠视弱势群体的道德危害,并提出了相应的伦理对策.     

Unethical computer using behavior scale: A study of reliability and validity on Turkish university students

This study was carried out in a Turkish university with 216 undergraduate students of computer technology as respondents. The study aimed to develop a scale (UECUBS) to determine the unethical computer use behavior. A factor analysis of the related items revealed that the factors were can be divided under five headings; intellectual property, social impact, safety and quality, net integrity and information integrity.     

Situational influences on ethical decision-making in an IT context

Processes of ethical decision-making are thought to depend on the issue faced when making the decision. We examined the processes by examining student's reactions to five scenarios involving IT use. Data were collected using a questionnaire following a group discussion. The results showed that ethical decision-making processes did indeed vary by scenario, suggesting that a single-issue approach is inadequate for studying ethical decision-making. Perceived importance of the ethical issue was a factor in the scenarios, but it did not have an all-inclusive influence on the decision-making of the participants. The results were considered in the context of theories and Mason's ethical issues of the information age. We offer advice to managers on how to limit unethical behavior.     

To ask, or not to ask, about abuse--New Zealand research.

Comments on the article by K. Becker-Blease and J. Freyd (see record 2006-03947-003), which addressed the ethics of asking and not asking research subjects about abuse. J. Read reviews some clinical research in New Zealand in which there was a low level of inquiry about abuse by mental health staff, and notes that this is consistent with the results of similar studies elsewhere. He agrees with Becker-Blease and Freyd that there are many consequences to researchers and clinicians of not asking. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Virtue ethics, multiculturalism, and the paradox of cultural dialogue.

Comments on the article by Fowers and Davidov, "The virtue of multiculturalism: Personal transformation, character and openess to the other," (see record 2006-11202-002). Fowers and Davidov offered a virtue-based approach to understanding and fostering multiculturalism in psychology. Fowers and Davidov argued that multiculturalism fulfills the classical components of being a virtue, being a worthy goal that requires the wise use of consistent and worthwhile goods. They concluded that the virtue of multiculturalism and its correlate, openness, provide a sound basis for transformative cultural dialogue. It appears that Fowers and Davidov may be caught in what Meiland (1980) has called "The Paradox of Cognitive Relativism." I would argue that the problem, rather than being a faulty argument on their part, is the intrinsic incoherence of an ethic of multiculturalism, which insists that we respect a diversity of cultural backgrounds, and yet insists. The virtue model of ethics is relevant to our cultural concerns as psychologists but certainly does not resolve them. Instead, because it is soundly based in the idea of personal character, its value lies in bringing to light the very dilemmas involving human similarity and difference that have troubled psychologists since the inception of the field. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Practical and ethical assessment issues in rural, impoverished, and managed care settings.

The rising costs of new psychological tests, increased frequency of test revisions, and difficulty receiving authorization and reimbursement from managed care companies make it increasingly difficult for practitioners to provide the best standard of care to clients when conducting psychological and neuropsychological assessments. Practitioners, especially those in low-income and rural areas, may struggle with handling these practical realities while maintaining ethical standards in conducting psychological assessment. Suggestions for how to manage practical challenges faced by practitioners who provide psychological assessments, such as selecting tests when authorization or reimbursement by a third-party payer is restricted or denied, purchasing psychological tests on a budget, and providing assessments with a limited number of qualified staff are discussed. The authors also provide recommendations for the future prevention of these challenges through work with test developers, test publishing corporations, third-party payers, political action groups, and the psychology profession itself. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

"以人为本"与"天人合一"的统一——儒家生态伦理内涵浅析

"以人为本"和"天人合一"是儒家伦理的两大传统。在天人关系上,儒学既强调"以人为本"又强调"天人合一"。两者不是非此即彼的关系,而是一体两面的有机统一。这种统一是建立在对人的道德修养和道德实践高度重视的基础上。