DOCSLIB.ORG

A Look at an IS Ethical Code's Underlying Ethical Principles

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
A Look at an IS Ethical Code's Underlying Ethical Principles http://www.diva-portal.org Postprint This is the accepted version of a paper presented at International Conference on Computer Ethics, 9-10 June 1997, Linköping University, Linköping, Sweden. Citation for the original published paper: Eberhagen, N. (1997) A look at an IS ethical code's underlying ethical principles. In: Collste, G. (ed.), International Conference on Computer Ethics Linköping, Sweden: Centre for Applied Ethics, Linköping University N.B. When citing this work, cite the original published paper. Permanent link to this version: http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-6361 A look at an IS ethical code's underlying ethical principles Niclas Eberhagen Växjö University Department of Mathematics, Statistics and Computer Science S-351 95 Växjö E-mail: [email protected] Abstract The purpose if this paper is to give light to the underlying ethical principles of an ethical code. The ethical code here is the unified international ethical code and standards for IS- professionals as proposed by Effy Oz (1992). An ethical code and standard is the rules for morally correct behavior that a community or organization put forth to its members, serving as norms and guidelines for their interactions and relationships. The underlying ethical principles are represented by such moral philosophers as Aristotle, Plato, Kant, Hegel, Hume, and Mill. The presentation and study of the ethical code is done in order to uncover what ethical principles its rules and norms are based upon. Keywords: Ethical code and standards, IS-professionals, Ethical theories Introduction The purpose of this article is to throw light upon those underlying ethical principals whose representatives can be found in the work of Norman (1982) with regard to an ethical code and standard with relevance to the IS-field. By an ethical code and standard here is defined as those ethical principles that e.g. an organization or community put forth to its member to adhere to serving as guidelines or norms for the behavior between the members but also between the members and those outside the organization. The codes and standards, norms or rules, the members must follow in order for them to count themselves as members of the community or organization in question. An example of such an ethical code or standards is "the ACM Code of Ethics" which the members of that association must follow. Another example of an ethical guideline for an association, an early one, is the principle of Hippocrates stating that a doctor should not at least hurt their patients intentionally. Such an ethical principle is critical for a patient that a doctor adheres to since he is at the mercy of the whims of the doctor while undergoing treatment. This ethical principle seeks to establish a contract of trust between the moral agent and the stakeholder. If the patient cannot trust that the doctor in question can follow this basic ethical principle then there is no basis for trust between them. By a moral agent here is someone who has the potential to make a change of the current situation or status by choosing among different courses of actions. The stakeholder is the one who is affected by this change of current status. The stakeholders stand to gain or lose something from this change. They may or may not exercise some influence over the moral agent and or themselves. The moral agent may even himself be one of the stakeholders. The ethical code and standards which will be presented and discussed here is the international unified one that Oz (1992) has come to formulate by doing a comparative study of five different within the IS-field. The work of Oz will be presented further on in this paper. What is then ethics? Walsham (1996) gives us this brief definition by state that it is those norms that should guide our actions. Laudon (1995) however gives us a much clearer insight to what it is that we are dealing with by saying that it is all about decision making and choices of course of action of free individuals. Ethics should help us to reach the correct decisions by giving answers to questions like "what shall I do?” However this doesn't explain sufficiently enough what ethics is about. Norman (1982) approaches a usable definition of ethics by making use of the concept of moral philosophy and to the fact that behind it lies an attempt to reach an understanding of the characteristics of human values regarding how we shall live and what is meant by and constitutes a morally correct behavior. Norman states further that reducing ethics or moral to being just a tool for deciding or estimating whether the conduct of individuals is morally admirable or not is a rather one-sided perspective. Studies of moral philosophy should concern more general questions such as: "how should one live?" What can be said to be a good life for individuals, not only what is necessarily morally good. Norman points on the difference between what he calls substantial ethics (i.e. normative ethics) and meta-ethics and claims that this division is fundamental. Normative ethics tries to give answer to questions such as: "how should I live?" and "how should I be?" and so forth. It tries to create rules for conduct which can be general to all individuals. In the light of this Norman (1982) also let forth some critical voices of other philosophers who claims that we cannot create ethical theories concerning how one should live or act because there is no objective or general view of how we should live or act. It is the criteria of objectivity or generalizability that is questioned. They are critical to all attempts to establish objective general rules applicable to each and everyone despite the many cultures and forms of societies there exist. The critical philosophers tend to advocate some form of ethical subjectivism or relativism much in line whit the teachings of Protagoras stating that what is right for one society is also right for that society. Meta-ethics looks upon normative ethics and questions "what does it mean when we say that an action is god or correct?” At the bottom of this lies an analysis of the very language and concepts that are used in normative ethic and the questions that it raises. The purpose of meta-ethics is not to discover what is good or correct but what is meant by saying that something is good or correct. If normative ethics is occupied with practical issues and questions then the purpose of meta-ethics is to discover or uncloak that which is going on within normative ethics. A meta-ethical thinking represents a self-reflective thinking where the moral agent is preoccupied with the basis for theory of his moral reflections and may pose questions regarding the definition of fundamental concepts e.g. what is meant by a morally good action. In this way the moral agent may come to change the ethical principles he follows when faced with a moral dilemma. Norman (1982) lets a number of representatives for different moral philosophical schools come forth and present their ideas. Starting with the Sophists in the ancient Greece 600-500 B.C. through Plato and Aristotle in classical antique Greece to modern philosophers such as Hume, Mill, and Kant, and Hegel all the way to the contemporary ones such as Marx and Freud. Others, less known, are also given the opportunity to voice their ideas and thoughts but the one mentioned here comes to represent the mainstream of philosophical ideas and thinking. Last but not least Norman is as brave enough as to attempt to state what, in his own opinion, a moral ethical theory should include, and thereby trying to overcome some of the critique he and others have given regarding the work of the earlier moral philosophers. However this attempt may in itself be the object of another discussion and will not be taken up within here. Ethical questions do not necessarily have to be of normative character to be interesting but may as well be descriptive. Such descriptive ethical questions tries to uncover the ethical facts which are relevant to the situation at hand by giving answers to questions such as "what is...?". Mason (1995) points on a framework with four questions which may be used to discover those facts, more or less of ethical character, which underlies an ethical situation, choice or dilemma. The framework states that facts in a situation may be gathered by answering the following questions: 1) who is the moral agent? Here it is the identification of the one whose actions may bring about change; 2) what possible courses of actions are available to the moral agent? Since actions bring about the realization of consequences question number three automatically follows; 3) what are the consequences that may be realized when different courses of action are chosen?; and 4) who are the stakeholders in the situation? The identification of them is important because they are the ones who stand to gain or lose something through the action of the moral agent. The answers to these questions within the framework help us to establish the facts of the situation that gives answers to such questions as "what is...?", but they do not tell us how we should act or behave. Some relevant ethical theories What is meant by relevant ethical theories? They are here those theories which have the greatest relevance in studies of ethical principles or questions with regard to the IS-field. In order to find these a study has been undertaken of a number of contemporary authors, which have discussed ethics and ethical dilemmas within the IS-field.
Load more

Recommended publications
  • New Mandates and Imperatives in the Revised ACA Code of Ethics David M
    Archival Feature: 2008–2009 New Mandates and Imperatives in the Revised ACA Code of Ethics David M. Kaplan, Michael M. Kocet, R. Rocco Cottone, Harriet L. Glosoff, Judith G. Miranti, E. Christine Moll, John W. Bloom, Tammy B. Bringaze, Barbara Herlihy, Courtland C. Lee, and Vilia M. Tarvydas The first major revision of the ACA Code of Ethics in a decade occurred in late 2005, with the updated edition containing important new mandates and imperatives. This article provides interviews with members of the Ethics Revision Task Force that flesh out seminal changes in the revised ACA Code of Ethics in the areas of confidentiality, romantic and sexual interactions, dual relationships, end-of-life care for terminally ill clients, cultural sensitivity, diagnosis, interven- tions, practice termination, technology, and deceased clients. The ACA Code of Ethics (American Counseling Association sexual interactions, dual relationships, end-of-life care for [ACA], 2005; available at www.counseling.org) has a significant terminally ill clients, cultural sensitivity, diagnosis, interven- impact on the counseling profession. All ACA members are tions, practice termination, technology, and deceased clients. required to abide by the ethics code and over 20 state licensing The interviews were conducted in 2006 by David Kaplan, the boards use the ACA Code of Ethics as the basis for adjudicat- ACA Chief Professional Officer, with the members of the ing complaints of ethical violations (ACA, 2007, pp. 98–99). Ethics Revision Task Force previously listed. As a service to Because the ACA Code of Ethics is considered the standard for members, ACA ran the following columns consecutively in the profession, professional counselors can be held to the stan- Counseling Today in 2006 (available to ACA members online dards contained within by a court of law, regardless of whether at www.counseling.org.ethics).
    [Show full text]
  • Professional Ethics 1.9
    CANDIDATE GUIDE PROFESSIONAL ETHICS OUTCOME 8 T ABLE OF CONTENTS PAGE NO. CANDIDATE INFORMATION 4 COMPETENCY STANDARD REQUIREMENTS 5 KEYS TO ICONS 6 GENERAL GUIDELINES 7 CANDIDATE SUPPORT 9 SECTION 1: AN INTRODUCTION TO THE CONCEPT OF ETHICS AND 10 ETHICAL BEHAVIOUR 1.1. What are Ethics? 1.2. Value Systems 1.3. A Brief History of Ethics 1.4. Ethics Definitions 1.5. Key Concepts 1.6. Ethics Alarms 1.7. Importance of Ethical Conduct in Business 1.8. Professional Ethics 1.9. Ethical Issues Facing Engineers 1.10. Code of Ethics 1.11. SAIMechE‟s Code of Conduct INITIAL TEST 2 SECTION 2: PRACTICAL ETHICAL DECISION MAKING MODEL AS 37 PER THE ASSESSMENT CRITERIA 2.1. Introduction 2.2. Steps in Ethical Decision Making STEP 1: Define the Ethical Problem STEP 2: Identify Affected Parties STEP 3: Explore Optional Solutions STEP 4: Evaluate Solutions STEP 5: Select and Justify a Solution ASSESSMENT TEST SECTION 3: GENERIC GUIDELINES: LEARNING OUTCOMES AND 57 ASSESSMENT CRITERIA ARE THE GUIDING PRINCIPLES OF PROFESSIONAL PRACTICE APPENDICES 59 REFERENCES 70 RECORDING OF REPORTS 73 ASSESSMENT PROCESS 74 3 CANDIDATE INFORMATION Details Please Complete details Name of candidate Name of supervisor Work Unit Name of mentor Date started Date of completion & Assessment 4 COMPETENCY STANDARD REQUIREMENTS (Direct extract from SAIMechE‟s Standard of Professional Competency (SPC)) LEARNING OUTCOME 8 Conduct his or her engineering activities ethically. Assessment Criteria: The candidate is expected to be sensitive to ethical issues and adopt a systematic approach to resolving these issues, typified by: 1. Identify the central ethical problem; 2.
    [Show full text]
  • Analysis of the Language Used Within Codes of Ethical Conduct
    Journal of Academic and Business Ethics Analysis of the language used within codes of ethical conduct Geoffrey George Melbourne Institute of Technology Asheley Jones Australian Computer Society Jack Harvey University of Ballarat ABSTRACT Codes of ethics are promulgated by a variety of organizations. Their intent is to provide a set of conventions or moral principles as guidelines to behaviour and conduct of respondents to such codes. This paper investigates the language used within such codes and seeks to establish if the language used is a factor that is likely to enhance adherence to a code. The language of the Code, APES110 Code of Ethics for Professional Accountants (2006) is analysed and the language of that Code is compared with alternative hypothetical “Codes” using language as the variable factor with a sample of graduate and undergraduate students in the United Kingdom and Australia. The results confirm that the choice of language within a “Code” is a variable which is likely to impact upon adherence to a “Code”. As a consequence, businesses and organizations promulgating codes of ethics could achieve higher rates of code compliance if the language of a code contained medium or high obligation language, (members will/must) as opposed to low obligation language, (members may/can). Keywords: accountancy, code of conduct, ethics, language Copyright statement: Authors retain the copyright to the manuscripts published in AABRI journals. Please see the AABRI Copyright Policy at http://www.aabri.com/copyright.html. Analysis of the language, page 1 Journal of Academic and Business Ethics INTRODUCTION This paper has its origins in the development and presentation of an Ethics program to graduate accounting students in Australia.
    [Show full text]
  • Augustine's Ecclesiology and Its Development Between
    AUGUSTINE’S ECCLESIOLOGY AND ITS DEVELOPMENT BETWEEN THE YEARS 354-387AD By PAUL C.V. VUNTARDE Submitted in accordance with the requirements for the degree of MAGISTER ARTIUM In the subject CHURCH HISTORY at the UNIVERSITY OF PRETORIA SUPERVISOR: PROF. J. VAN OORT CO-SUPERVISOR: PROF. G.A. DUNCAN NOVEMBER 2012 © University of Pretoria ii Summary This study aims to establish what Augustine’s ecclesiology was between 354-387AD and how his ecclesial thoughts developed during that period. Scholarship has tended to neglect the importance of this period in understanding Augustine’s ecclesiology as a coherent whole (Alexander 2008:21). Like Harrison (2007: 165-179) and Alexander (2008:18-21), this study establishes that Augustine’s early ecclesiology and its development is an essential lens to understanding Augustine’s later ecclesiology. The thesis statement, which yielded a positive result, is the defining features of Augustine’s ecclesiology were in place by 387AD. A chronological textual approach was used to establish whether the thesis was positive or negative. Primary and secondary sources were used where appropriate to determine Augustine’s ecclesiology. This study established the different phases of Augustine’s ecclesial growth, what the contents of his ecclesiology most likely was during these different phases, how his early ecclesial thoughts influenced his future ecclesial thoughts and what lessons can be learnt for the South African church context. iii Key Terms Catechumen- One who has submitted himself/herself to the process of Catholic instruction though not yet baptized. Christian- One who believes that only through Christ’s sacrifice is one saved from the consequences of sin and death.
    [Show full text]
  • Lessons to Be Learned: the ACA Code of Ethics As a Looking Glass
    Lessons to be Learned: The ACA Code of Ethics as a Looking Glass Vilia M. Tarvydas, Ph.D., LMHC, CRC Michael Gerald, M.S., CRC University of Iowa, Institute on Disability and Rehabilitation Ethics (I-DARE) COLLEGE OF EDUCATION Leaders.Leaders. Scholars. Scholars. Innovators. Innovators. Presentation Outline • Introduction & Overview • The 2014 ACA Code of Ethics: What’s In It for Me? • Questions & Observations • Importance of Ethical Decision Making Processes • Final Questions, Comments, & Observations COLLEGE OF EDUCATION Leaders. Scholars. Innovators. Ethical Principles Autonomy • Fostering the client’s right to self-determination Nonmaleficence • Avoiding harm to clients Beneficence • Working toward the good of client and society as a whole Justice • Treating individuals with equity and fostering fairness and equality Fidelity • Honoring commitments and keeping promises Veracity • Truth-telling with clients COLLEGE OF EDUCATION Leaders. Scholars. Innovators. Comparing ACA and AMHCA Codes ACA Major Sections AMHCA Major Sections A. The Counseling Relationship I. Commitment to Clients B. Confidentiality and Privacy A. Counselor-Client Relationship C. Professional Responsibility B. Counselor Responsibility D. Relationships with Other Professionals C. Assessment & Diagnosis E. Evaluation, Assessment, & D. Other Roles Interpretation II. Commitment to Other Professionals F. Supervision, Training, & Teaching III. Commitment to Students, Supervisees, & Employee Relationships G. Research & Publication IV. Commitment to the Profession H. Distance Counseling, Technology, & Social Media V. Commitment to the Public I. Resolving Ethical Issues VI. Resolution of Ethical Problems COLLEGE OF EDUCATION Leaders. Scholars. Innovators. Prominent Issues in the Current ACA Code • Boundary Issues • Counselor Value Conflicts • Counseling & Technology • Forensics – Legal Consultation; Child Custody; Expert Testimony (Kaplan et al., 2009) COLLEGE OF EDUCATION Leaders.
    [Show full text]
  • Please Click Here to View the IAMFC Code of Ethics
    IAMFC Code of Ethics International Association of Marriage and Family Counselors Code of Ethics Preamble The International Association of Marriage and Family Counselors (IAMFC) is a division of the American Counseling Association dedicated to advancing research, training and practice of couple and family counseling. Members of IAMFC are dedicated to the advocacy of the counseling profession, advocacy of clients and the professionalism of counselors. Members of IAMFC commit themselves to enhancing family relationships and advocate for the healthy development of families while also considering the uniqueness of individuals within family systems. The guidelines presented in the Ethical Code of the International Association of Marriage and Family Counselors (IAMFC) supplement the current ethical standards of the American Counseling Association (ACA). This code of ethics provides guidelines for counselors who provide couple and family counseling. The code is divided into ten sections: Section A: The Counseling Relationship and Client Welfare Couple and family counselors advocate for the family as a whole system while considering the uniqueness of each family member. Couple and family counselors use systems perspectives and theories as they practice counseling. In addition, couple and family counselors understand that each family presents diverse cultural backgrounds and actively attempt to promote their cultural awareness and knowledge. Couple and family counselors promote multicultural inclusion and do not promote bias or stereotyping regarding family status and/or roles within families. Couple and family counselors promote client autonomy and facilitate problem solving skills to prevent future problems. They do not make decisions for families or family members when the decision-making rightfully belongs to the family and/or family members.
    [Show full text]
  • Moral Education-E- I Ug
    MORAL EDUCATION - I Edited by : Dr. I. Joseph A. Jerald Associate Professor of Zoology Dr. M. Purushothaman Assistant Professor of Chemistry CENTRE FOR HUMAN EXCELLENCE JAMAL MOHAMED COLLEGE (Autonomous) College with Potential for Excellence Accredited (3rd Cycle) with “A” Grade by NAAC DBT Star Scheme & DST-FIST Funded (Affiliated to Bharathidasan University) Tiruchirappalli - 620 020 2 FOR PRIVATE CIRCULATION ONLY FIRST EDITION 2019 iii FOREWORD Ethics is the foundation on which character is built, which can significantly affect and guide an individual’s actions in all spheres of life. Ethics, ethical behaviour and ethical values are life oriented education which form the back bone of trust-worthy people, organizations and a good society. The twelve lessons in this book are prepared with diligence and concern for inculcating strong ethical values for life in students, the future leaders and citizens with social commitment. The contents will enable students develop skills competencies and moral value required for their personal life, professional skills and career advancement. I acknowledge with gratitude the admirable work undertaken and accomplished by Dr. I Joseph A. Jerald, the Co-ordinator of Moral Education and Associate Professor of Zoology, Dr. M. Purushothaman and Dr. K. Loganathan, Assistant Professors of Chemistry, and Dr. S. Rajeshwari, Assistant Professor of Social Work and all the contributors in the preparation of this booklet. I congratulate the professors handling Moral and Ethics classes and the entire Department of Moral Education for the focus on the oriented education and value systems needed in the present day scenario. I wish and congratulate the faculty members and students of Jamal Mohamed College a continued and purposeful learning of moral values to miracle mankind.
    [Show full text]
  • Can Good Lawyers Be Good Ethical Deliberators?
    Georgetown University Law Center Scholarship @ GEORGETOWN LAW 1996 Codes and Virtues: Can Good Lawyers be Good Ethical Deliberators? Heidi Li Feldman Georgetown University Law Center, [email protected] This paper can be downloaded free of charge from: https://scholarship.law.georgetown.edu/facpub/1719 69 S. Cal. L. Rev. 885 This open-access article is brought to you by the Georgetown Law Library. Posted with permission of the author. Follow this and additional works at: https://scholarship.law.georgetown.edu/facpub Part of the Legal Ethics and Professional Responsibility Commons ARTICLES CODES AND VIRTUES: CAN GOOD LAWYERS BE GOOD ETHICAL DELIBERATORS? HEIDI Li FELDMAN* INTRODUCTION Regardless of its specific contents, any black letter statutory codi- fication regulating lawyers' conduct will be flawed as an instrument of ethics for lawyers. This is the central thesis of this Article. It is moti- vated by the idea that typical statutory prohibitions and permissions are likely to stunt sentimental responsiveness, a key feature of good ethical deliberation. Additionally, a certain technocratic mode of legal analysis heightens this tendency. Although other styles of law- yering might better engender sentimental responsiveness, statutory codes of lawyers' ethics do not invite this style as readily as a well- developed common law of lawyers' ethics would. If these ideas are correct, they suggest that there is some basis for the popular perception that lawyers are distinctly unethical.' On a * Assistant Professor of Law, University of Michigan. B.A. 1986, Brown University; J.D. 1990, Ph.D. (Philosophy) 1993, University of Michigan. Thanks to Lucy Clark, Jeff Ballard-Brand and Sam Feder, for important research assistance.
    [Show full text]
  • Don't Be Evil
    220 Chapter 13 “Don’t Be Evil” and Beyond for High Tech Organizations: Ethical Statements and Mottos (and Responsibility) Jo Ann Oravec University of Wisconsin – Whitewater, USA ABSTRACT Societal pressures on high tech organizations to define and disseminate their ethical stances are increasing as the influences of the technologies involved expand. Many Internet-based businesses have emerged in the past decades; growing numbers of them have developed some kind of moral declaration in the form of mottos or ethical statements. For example, the corporate motto “don’t be evil” (often linked with Google/ Alphabet) has generated considerable controversy about social and cultural impacts of search engines. After addressing the origins of these mottos and statements, this chapter projects the future of such ethi- cal manifestations in the context of critically-important privacy, security, and economic concerns. The chapter analyzes potential influences of the ethical expressions on corporate social responsibility (CSR) initiatives. The chapter analyzes issues of whether “large-grained” corporate mottos can indeed serve to supply social and ethical guidance for organizations as opposed to more complex, detailed codes of ethics or comparable attempts at moral clarification. INTRODUCTION Evil is whatever Sergey [Brin] says is evil. - Eric Schmidt, former Executive Chairman of Google, as quoted in Vise and Malseed (2005) How do organizations make sense of the panoply of ethical issues they face, especially in rapidly-changing technological and social environments? Challenges are expanding for high tech research and development organizations as their technologies grow in societal impact (Broeders & Taylor, 2017), from consider- ing the problems of young people confronting cyberbullies (Oravec, 2012) to the use of social media DOI: 10.4018/978-1-5225-4197-4.ch013 Copyright © 2018, IGI Global.
    [Show full text]
  • {Bi-Monthly}, ISSN 2249-9598, Volume-08, Apr-May 2018 Special Issue
    Online International Interdisciplinary Research Journal, {Bi-Monthly}, ISSN 2249-9598, Volume-08, Apr-May 2018 Special Issue Classical Tamil Literature, Thirukural Ankush Mahajan Assistant Professor in English R.R.M.K. Arya Mahila Mahavidyalaya, Pathankot India Abstract Like the great Vedic literature, the Ramayana and the Mahabharata, Thirukkural by Thiruvaluvar is also an epic. The word Thirukkural is a combination of two Tamil words “thiru” and “kural“. The word ‘Thiru‘ means beautiful or auspicious. The word “kural‘ means short poem consisting of two lines, a couplet. Thirukkural consists of 1,330 couplets (kural) and divided into three parts. The first part deals with the ethical code of conduct (virtues: aroma) and the second part deals with political governance, wealth and other topics of social and material interest(pond). The third part deals with romance and love(inbam). Thirukkural expounds various aspects of life also known as rarniimarai (Tamil Veda); poyyarnozhi (speech that does not become false) and dheiva two! (divine text). KEYWORDS: vedic, auspicious, kural, divine. Introduction Thirukkural written by Thiruvalluvar is one of the most notable literary and ethical treatises in the Indian languages. There is a general consensus among the historians and literary authorities that Thirukkural was written around 2000 years ago. Thirukkural is one of the few literary works that have survived over the past two thousand years and is regarded as relevant even today. Thirukkural aims at guiding human beings to lead a moral, ethical and useful life in this world. Its focus, unlike religious works, is “life on earth” and “life-affirmation”. According to him , “One who lives an ideal life in this world will be ranked amongst the Gods in heaven”.
    [Show full text]
  • Ethics & Boundary Issues
    Ethics for Clinicians p. 1 Most people print off a copy of the post test and circle the answers as they read through the materials. Then, you can log in, go to "My Account" and under "Courses I Need to Take" click on the blue "Enter Answers" button. After completing the post test, you can print your certificate. If you didn't create an account when you downloaded the course materials, just go back to Ce4Less.com click on Course List, then the ‘Ethics for Mental Health Professionals’ course. Click the green "Try the Free Course" button and you will be able to create your account. Ethics & Boundary Issues - 2017 Introduction Most mental health professionals have a working definition of ethics, which is simply: “The rules of conduct of my profession”. Our professional codes of ethics often add a word like “enforceable” to further delineate the importance of professional ethics. The National Association of Clinical Social Workers, for example, states: Professional ethics are at the core of social work. The profession has an obligation to articulate its basic values, ethical principles, and ethical standards. The NASW Code of Ethics sets forth these values, principles, and standards to guide social workers' conduct.” Ethical standards are generally written in broad statements and apply in varied roles and contexts. These guidelines remind us that ethical standards are not exhaustive and even when conduct is not specifically addressed by an ethical standard it does not mean that the conduct is necessarily either ethical or unethical. While this type of definition is generally clear, what sometimes becomes less clear is the comprehensive role that professional ethics play in our daily lives as psychologists, social workers, counselors, and therapists.
    [Show full text]
  • AOTA 2020 Occupational Therapy Code of Ethics
    To be published in American Journal of Occupational Therapy, 74(Suppl. 3) Ethics AOTA 2020 Occupational Therapy Code of Ethics Preamble The 2020 Occupational Therapy Code of Ethics (the Code) of the American Occupational Therapy Association (AOTA) is designed to reflect the dynamic nature of the occupational therapy profession, the evolving health care environment, and emerging technologies that can present potential ethical concerns in practice, research, education, and policy. AOTA members are committed to promoting inclusion, participation, safety, and well-being for all recipients of service in various stages of life, health, and illness and to empowering all beneficiaries of service to meet their occupational needs. Recipients of services may be persons, groups, families, organizations, communities, or populations (AOTA, 2020). The Code is an AOTA Official Document and a public statement tailored to address the most prevalent ethical concerns of the occupational therapy profession. It sets forth Core Values and outlines Standards of Conduct the public can expect from those in the profession. The Code applies to all occupational therapy personnel1 in all areas of occupational therapy and should be shared with relevant stakeholders to promote ethical conduct. The Code serves two purposes: 1. It provides aspirational Core Values that guide occupational therapy personnel toward ethical courses of action in professional and volunteer roles. 2. It delineates ethical Principles and enforceable Standards of Conduct that apply to AOTA members. Whereas the Code helps guide and define decision-making parameters, ethical action goes beyond rote compliance with these Principles and is a manifestation of moral character and mindful reflection. Adherence to the Code is a commitment to benefit others, to the virtuous practice of artistry and science, to genuinely good behaviors, and to noble acts of courage.
    [Show full text]