Within bioethics, two issues dominate the discourse on suffering: its nature (who can suffer and how) and whether suffering is ever grounds for providing, withholding, or discontinuing interventions. The discussion has focused on the subjective experience of suffering in acute settings or persistent suffering that is the result of terminal, chronic illness. The bioethics literature on suffering, then, is silent about a crucial piece of the moral picture: agents’ intersubjectivity. This paper argues that an account of the intersubjective effects of suffering on caregivers could enrich theories of suffering in two ways: first, by clarifying the scope of suffering beyond the individual at the epicenter, i.e., by providing a fuller account of the effects of suffering (good or bad). Second, by drawing attention to how and why, in clinical contexts, the intersubjective dimensions of suffering are sometimes as important, if not more important, than whether an individual is suffering or not.

Pakistani Tablighis, practitioners of the transnational Islamic piety movement the Tablighi Jamaat, say that Muslims have abandoned religion (din) and been led astray by the world (dunya) and this has thrust the world into a state of moral chaos (fitna). They insist that only their form of face-to-face preaching (dawat) can remedy this situation. Drawing on Bakhtin’s (1981) notion of chronotope, or distinct imaginaries of space and time, anthropologists have argued that chronotopes produce a “plot structure” for social interaction that instantiates different social persona and forms of agency. In this article, I argue that dawat is organized around a chronotope of piety that encourages deference to others as well as defers the realization of piety to the future, thereby creating a self-limiting and self-regulating form of pious authority that Tablighis see as the basis for the creation and moral reproduction of the Islamic community. Pious authority takes on political significance as an alternative form of sovereignty against the backdrop of religious and political fragmentation engendered by state- and market-driven Islamization in Pakistan.

The present study focuses on the Charismatic, Ideological, and Pragmatic Theory of leadership, examining how sensemaking mitigates follower reactions after unethical leader behavior. We examine the impact of ethical misconduct type on follower outcomes, specifically whether CIP leaders are able to justify unethical behavior to maintain follower attitudes toward the leader. Participants assumed the role of an employee for a fictional oil and gas exploration company, encountering the company’s C, I, or P chief executive officer (CEO) through a video-taped speech discussing the state and vision of the organization. Participants read ethical misconduct related to “people” or ethical misconduct related to “tasks or resources” by the organization’s CEO. Finally, participants were provided (or not provided) a video-taped justification of the ethical misconduct. A three-way interaction revealed the impact of ethical misconduct type is key to leader sensemaking. Implications are discussed.

This article considers the publication in 1879 of the Moral Philosophy of Aristotle, a book aimed at Oxford University undergraduates studying for the Classics degree course known as Literae Humaniores. This book is of contemporary interest. It takes us to the heart of the question of whether the work of Aristotle is meant for everyone or just for a select few. In principle, whatever we have inherited from Antiquity (whether materially or intellectually) belongs to us all. Therefore, there is an educational requirement to make it accessible to everyone and this should apply to Aristotle’s Nicomachean Ethics. But Aristotle is famously obscure and so in practice the study of Aristotle is confined to a small elite. Hatch’s The Moral Philosophy of Aristotle tries to overcome the problem of Aristotle’s obscurity by paraphrasing the Nicomachean Ethics in a popularising fashion and in sharp contrast to the way Aristotle is usually presented. To bring out the distinctive qualities of the Hatch approach this article compares The Moral Philosophy of Aristotle with the translations published in the modern Clarendon Aristotle series, which are intended for a readership made up largely of professionals working in universities. The article contrasts Hatch’s goals of readability and dogmatic clarity with the insistence on semantic fidelity which is the hallmark of the Clarendon series. The article concludes that there is a greater risk of distorting Aristotle’s meaning on the Hatch approach, but that this is compensated for by its pedagogic merits, and suggests that ideally teachers will use both Hatch and Clarendon together.

Russia's war against Ukraine has had devastating human consequences and destabilizing geopolitical effects. This roundtable takes up three critical debates in connection with the conflict: Ukraine's potential accession to the European Union; the role of Ukrainian nationalism in advancing democratization; and the degree of human rights accountability, not just for Russia, but also for Ukraine. In addition to challenging conventional wisdom on each of these issues, the contributors to this roundtable make a second, critically important intervention. Each essay explores the problem of concealed political and normative commitments within much of the research on Russia's war against Ukraine by unearthing biases intrinsic to particular conceptualizations. The collection also questions the perceived separation between “interests” and “values” that permeates policy analysis. This roundtable further draws attention to the ethical problems that scholars and policymakers bring to policy debates through the occlusion of their preexisting political commitments. It argues for greater transparency around and awareness of the ways in which values, not just evidence, inform research findings and policy positions.

Kushner's monograph (published in 2000) explores clinicians’ developing understanding of a syndrome first described 200 years ago. This article highlights changing concepts of the disorder, its aetiology and treatment over its long history, as described by Kushner, and considers the current differential diagnosis of DSM-5 ‘Tourette's disorder’. It points out Kushner's astute observation that the clinical syndrome originally described by Itard and Gilles de la Tourette as ‘maladie des tics’ is not what is defined in the 21st century as Tourette syndrome.

This article investigates whether environmental planning law can demonstrate ethical responsibility for its role in settler colonialism. Planning law contributes to settler colonialism by diminishing, excluding, and eliminating alternative views of land that are fundamental to First Nations culture, philosophy, and law/lore. The article adopts a transnational legal frame that recognizes and promotes First Nations as sovereign. The investigation is focused primarily on the planning law system in New South Wales (NSW), Australia, while being guided by interpretations and applications of the rights of First Nations peoples by courts in Canada. It is argued that state planning law in NSW fails to give effect to ethical responsibility because its operation continues to dominate and marginalize Aboriginal legal culture by eroding the necessary ontological and epistemic relationships with land. However, there is potential for change. Opportunities to disrupt settler colonialism have emerged through bottom-up litigation, which has promoted interpretations, applications, and implementation of law that can be performed in ways that resonate with Canadian case law. While the absence of treaty or constitution-based rights protection in NSW and Australia means that the transplant is not seamless, the article argues that laws should not be interpreted and applied in ways that perpetuate settler colonialism where alternative interpretations can lead to a different outcome.

This article interrogates three claims made in relation to the use of data in relation to peace. That more data, faster data, and impartial data will lead to better policy and practice outcomes. Taken together, this data myth relies on a lack of curiosity about the provenance of data and the infrastructure that produces it and asserts its legitimacy. Our discussion is concerned with issues of power, inclusion, and exclusion, and particularly how knowledge hierarchies attend to the collection and use of data in relation to conflict-affected contexts. We therefore question the axiomatic nature of these data myth claims and argue that the structure and dynamics of peacebuilding actors perpetuate the myth. We advocate a fuller reflection of the data wave that has overtaken us and echo calls for an ethics of numbers. In other words, this article is concerned with the evidence base for evidence-based peacebuilding. Mindful of the policy implications of our concerns, the article puts forward five tenets of good practice in relation to data and the peacebuilding sector. The concluding discussion further considers the policy implications of the data myth in relation to peace, and particularly, the consequences of casting peace and conflict as technical issues that can be “solved” without recourse to human and political factors.

This article examines the Qhapaq Ñan Project in Peru and its unprecedented mobilization of heritage policymaking to foster a participatory approach. The World Heritage listing of the Qhapaq Ñan, or Inca road system, catalyzed a new ethos in the Peruvian cultural heritage sector, reflected in a cohesive set of values and practices centered on community participation. This study analyzes the crafting of a participatory approach within Peruvian national heritage regulations despite legal, technical, and ideological constraints, following the rationales and processes that challenged traditional material-centered paradigms. It focuses on how heritage specialists reimagined their ethical commitments in conceptualizing and implementing this framework. It further demonstrates how participatory practices intersect with official regulations and informal practices within pre-existing technical and normative structures, integrating elements such as benefits, consultation, and collaboration. Therefore, the adoption of the Qhapaq Ñan’s participatory approach is argued not merely as a passive compliance with intergovernmental policy recommendations but as an active assertion of ethical perspectives and practices by heritage specialists.