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ETHICS
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10. Humanist
Manifesto II (1973)
RELIGION
FIRST: In the best sense, religion
may inspire dedication to the highest ethical ideals. The cultivation of
moral devotion and creative imagination is an expression of genuine
"spiritual" experience and aspiration.
We believe, however, that traditional dogmatic or
authoritarian religions that place revelation, God, ritual, or creed above
human needs and experience do a disservice to the human species. Any account
of nature should pass the tests of scientific evidence; in our judgment, the
dogmas and myths of traditional religions do not do so. Even at this late
date in human history, certain elementary facts based upon the critical use
of scientific reason have to be restated. We find insufficient evidence for
belief in the existence of a supernatural; it is either meaningless or
irrelevant to the question of survival and fulfillment of the human race. As
nontheists, we begin with humans not God, nature not deity. Nature may
indeed be broader and deeper than we now know; any new discoveries, however,
will but enlarge our knowledge of the natural….
ETHICS
THIRD: We affirm that moral
values derive their source from human experience. Ethics is autonomous and
situational needing no theological or ideological sanction. Ethics stems
from human need and interest. To deny this distorts the whole basis of life.
Human life has meaning because we create and develop our futures. Happiness
and the creative realization of human needs and desires, individually and in
shared enjoyment, are continuous themes of humanism. We strive for the good
life, here and now. The goal is to pursue life's enrichment despite debasing
forces of vulgarization, commercialization, and dehumanization.
Source:
Humanist Manifestos I & II
11. Siddhartha Gautama,
Indian sage (The Buddha = Awakened One) (563-480 BC):
Four Noble Truths
The Buddha's
First Sermon
English version by Sanderson Beck
These two extremes, monks, are not to be practiced
by one who has gone forth from the world.
What are the two?
That joined with the passions and luxury—
low, vulgar, common, ignoble, and useless,
and that joined with self-torture—
painful, ignoble, and useless.
Avoiding these two extremes the one who has thus come
has gained the enlightenment of the middle path,
which produces insight and knowledge,
and leads to peace, wisdom, enlightenment, and nirvana.
And what, monks, is the middle path, by which
the one who has thus come has gained enlightenment,
which produces knowledge and insight,
and leads to peace, wisdom, enlightenment, and nirvana?
This is the noble eightfold way, namely,
correct understanding, correct intention,
correct speech, correct action, correct livelihood,
correct attention, correct concentration,
and correct meditation.
This, monks, is the middle path, by which
the one who has thus come has gained enlightenment,
which produces insight and knowledge,
and leads to peace, wisdom, enlightenment, and nirvana.
Now this, monks, is the noble truth of pain:
birth is painful; old age is painful;
sickness is painful; death is painful;
sorrow, lamentation, dejection, and despair are painful.
Contact with unpleasant things is painful;
not getting what one wishes is painful.
In short the five groups of grasping are painful.
Now this, monks, is the noble truth of the cause of pain:
the craving, which leads to rebirth,
combined with pleasure and lust,
finding pleasure here and there,
namely the craving for passion,
the craving for existence,
and the craving for non-existence.
Now this, monks, is the noble truth
of the cessation of pain:
the cessation without a remainder of craving,
the abandonment, forsaking, release, and non-attachment.
Now this, monks, is the noble truth
of the way that leads to the cessation of pain:
this is the noble eightfold way, namely,
correct understanding, correct intention,
correct speech, correct action, correct livelihood,
correct attention, correct concentration,
and correct meditation.
"This is the noble truth of pain":
Thus, monks, among doctrines unheard before,
in me insight, wisdom, knowledge, and light arose.
"This noble truth of pain must be comprehended."
Thus, monks, among doctrines unheard before,
in me insight, wisdom, knowledge, and light arose.
"It has been comprehended."
Thus, monks, among doctrines unheard before,
in me insight, wisdom, knowledge, and light arose.
"This is the noble truth of the cause of pain":
Thus, monks, among doctrines unheard before,
in me insight, wisdom, knowledge, and light arose.
"The cause of pain must be abandoned."
Thus, monks, among doctrines unheard before,
in me insight, wisdom, knowledge, and light arose.
"It has been abandoned."
Thus, monks, among doctrines unheard before,
in me insight, wisdom, knowledge, and light arose.
"This is the noble truth of the cessation of pain":
Thus, monks, among doctrines unheard before,
in me insight, wisdom, knowledge, and light arose.
"The cessation of pain must be realized."
Thus, monks, among doctrines unheard before,
in me insight, wisdom, knowledge, and light arose.
"It has been realized."
Thus, monks, among doctrines unheard before,
in me insight, wisdom, knowledge, and light arose.
"This is the noble truth
of the way that leads to the cessation of pain":
Thus, monks, among doctrines unheard before,
in me insight, wisdom, knowledge, and light arose.
"The way must be practiced."
Thus, monks, among doctrines unheard before,
in me insight, wisdom, knowledge, and light arose.
"It has been practiced."
Thus, monks, among doctrines unheard before,
in me insight, wisdom, knowledge, and light arose.
As long as in these four noble truths
my due knowledge and insight
with the three sections and twelve divisions
was not well purified, even so long, monks,
in the world with its gods, Mara, Brahma,
its beings with ascetics, priests, gods, and men,
I had not attained the highest complete enlightenment.
This I recognized.
And when, monks, in these four noble truths
my due knowledge and insight
with its three sections and twelve divisions
was well purified, then monks,
in the world with its gods, Mara, Brahma,
its beings with ascetics, priests, gods, and men,
I had attained the highest complete enlightenment.
This I recognized.
Knowledge arose in me;
insight arose that the release of my mind is unshakable:
this is my last existence;
now there is no rebirth.
Copyright 1996 by Sanderson Beck
Source:
BUDDHA'S FIRST SERMON
12. Mohammed, Prophet of
Islam (571-632)
Some Examples of the Prophet Muhammad’s Sayings:
"The believers, in their love, mercy, and kindness to one another are like a
body: if any part of it is ill, the whole body shares its sleeplessness and
fever."
"The most perfect of the believers in faith are the best of them in morals.
And the best among them are those who are best to their wives."
"None of you believes (completely) until he loves for his brother what he
loves for himself."
"The merciful are shown mercy by the All-Merciful. Show mercy to those on
earth, and God will show mercy to you."
"Smiling at your brother is charity..."
"A
good word is charity."
"Whoever believes in
God and the Last Day (the Day of Judgment) should do good to his neighbor."
"God does not judge you according to your appearance and your wealth, but He
looks at your hearts and looks into your deeds.”
"Pay the worker his wage before his sweat dries."
"A
man walking along a path felt very thirsty. Reaching a well, he descended
into it, drank his fill, and came up. Then he saw a dog with its tongue
hanging out, trying to lick up mud to quench its thirst. The man said, 'This
dog is feeling the same thirst that I felt.' So he went down into the well
again, filled his shoe with water, and gave the dog a drink. So, God thanked
him and forgave his sins." The Prophet was asked, "Messenger of God, are we
rewarded for kindness towards animals?" He said: "There is a reward for
kindness to every living animal or human."
Source:
Mohammed The Prophet
13. Aristotle, Greek
philosopher (384-322 BC): Nicomachean Ethics
Book I
2
If, then, there is some end of the things we do, which we desire for its own
sake (everything else being desired for the sake of this), and if we do not
choose everything for the sake of something else (for at that rate the
process would go on to infinity, so that our desire would be empty and
vain), clearly this must be the good and the chief good. Will not the
knowledge of it, then, have a great influence on life? Shall we not, like
archers who have a mark to aim at, be more likely to hit upon what is right?
If so, we must try, in outline at least, to determine what it is, and of
which of the sciences or capacities it is the object. It would seem to
belong to the most authoritative art and that which is most truly the master
art. And politics appears to be of this nature; for it is this that ordains
which of the sciences should be studied in a state, and which each class of
citizens should learn and up to what point they should learn them; and we
see even the most highly esteemed of capacities to fall under this, e.g.
strategy, economics, rhetoric; now, since politics uses the rest of the
sciences, and since, again, it legislates as to what we are to do and what
we are to abstain from, the end of this science must include those of the
others, so that this end must be the good for man. For even if the end is
the same for a single man and for a state, that of the state seems at all
events something greater and more complete whether to attain or to preserve;
though it is worth while to attain the end merely for one man, it is finer
and more godlike to attain it for a nation or for city-states. These, then,
are the ends at which our inquiry aims, since it is political science, in
one sense of that term.
4
Let us resume our inquiry and state, in view of the fact that all knowledge
and every pursuit aims at some good, what it is that we say political
science aims at and what is the highest of all goods achievable by action.
Verbally there is very general agreement; for both the general run of men
and people of superior refinement say that it is happiness, and identify
living well and doing well with being happy; but with regard to what
happiness is they differ, and the many do not give the same account as the
wise. For the former think it is some plain and obvious thing, like
pleasure, wealth, or honour; they differ, however, from one another- and
often even the same man identifies it with different things, with health
when he is ill, with wealth when he is poor; but, conscious of their
ignorance, they admire those who proclaim some great ideal that is above
their comprehension. Now some thought that apart from these many goods there
is another which is self-subsistent and causes the goodness of all these as
well. To examine all the opinions that have been held were perhaps somewhat
fruitless; enough to examine those that are most prevalent or that seem to
be arguable.
5
Let us, however, resume our discussion from the point at which we digressed.
To judge from the lives that men lead, most men, and men of the most vulgar
type, seem (not without some ground) to identify the good, or happiness,
with pleasure; which is the reason why they love the life of enjoyment. For
there are, we may say, three prominent types of life- that just mentioned,
the political, and thirdly the contemplative life. Now the mass of mankind
are evidently quite slavish in their tastes, preferring a life suitable to
beasts, but they get some ground for their view from the fact that many of
those in high places share the tastes of Sardanapallus. A consideration of
the prominent types of life shows that people of superior refinement and of
active disposition identify happiness with honour; for this is, roughly
speaking, the end of the political life. But it seems too superficial to be
what we are looking for, since it is thought to depend on those who bestow
honour rather than on him who receives it, but the good we divine to be
something proper to a man and not easily taken from him. Further, men seem
to pursue honour in order that they may be assured of their goodness; at
least it is by men of practical wisdom that they seek to be honoured, and
among those who know them, and on the ground of their virtue; clearly, then,
according to them, at any rate, virtue is better. And perhaps one might even
suppose this to be, rather than honour, the end of the political life. But
even this appears somewhat incomplete; for possession of virtue seems
actually compatible with being asleep, or with lifelong inactivity, and,
further, with the greatest sufferings and misfortunes; but a man who was
living so no one would call happy, unless he were maintaining a thesis at
all costs. But enough of this; for the subject has been sufficiently treated
even in the current discussions. Third comes the contemplative life, which
we shall consider later.
The life of money-making is one undertaken under compulsion, and wealth is
evidently not the good we are seeking; for it is merely useful and for the
sake of something else. And so one might rather take the aforenamed objects
to be ends; for they are loved for themselves. But it is evident that not
even these are ends; yet many arguments have been thrown away in support of
them. Let us leave this subject, then.
7
Let us again return to the good we are seeking, and ask what it can be. It
seems different in different actions and arts; it is different in medicine,
in strategy, and in the other arts likewise. What then is the good of each?
Surely that for whose sake everything else is done. In medicine this is
health, in strategy victory, in architecture a house, in any other sphere
something else, and in every action and pursuit the end; for it is for the
sake of this that all men do whatever else they do. Therefore, if there is
an end for all that we do, this will be the good achievable by action, and
if there are more than one, these will be the goods achievable by action.
So the argument has by a
different course reached the same point; but we must try to state this even
more clearly. Since there are evidently more than one end, and we choose
some of these (e.g. wealth, flutes, and in general instruments) for the sake
of something else, clearly not all ends are final ends; but the chief good
is evidently something final. Therefore, if there is only one final end,
this will be what we are seeking, and if there are more than one, the most
final of these will be what we are seeking. Now we call that which is in
itself worthy of pursuit more final than that which is worthy of pursuit for
the sake of something else, and that which is never desirable for the sake
of something else more final than the things that are desirable both in
themselves and for the sake of that other thing, and therefore we call final
without qualification that which is always desirable in itself and never for
the sake of something else.
Now such a thing happiness, above all else, is held to be; for this we
choose always for self and never for the sake of something else, but honour,
pleasure, reason, and every virtue we choose indeed for themselves (for if
nothing resulted from them we should still choose each of them), but we
choose them also for the sake of happiness, judging that by means of them we
shall be happy. Happiness, on the other hand, no one chooses for the sake of
these, nor, in general, for anything other than itself….
Presumably, however, to say
that happiness is the chief good seems a platitude, and a clearer account of
what it is still desired. This might perhaps be given, if we could first
ascertain the function of man. For just as for a flute-player, a sculptor,
or an artist, and, in general, for all things that have a function or
activity, the good and the 'well' is thought to reside in the function, so
would it seem to be for man, if he has a function. Have the carpenter, then,
and the tanner certain functions or activities, and has man none? Is he born
without a function? Or as eye, hand, foot, and in general each of the parts
evidently has a function, may one lay it down that man similarly has a
function apart from all these? What then can this be? Life seems to be
common even to plants, but we are seeking what is peculiar to man. Let us
exclude, therefore, the life of nutrition and growth. Next there would be a
life of perception, but it also seems to be common even to the horse, the
ox, and every animal. There remains, then, an active life of the element
that has a rational principle; of this, one part has such a principle in the
sense of being obedient to one, the other in the sense of possessing one and
exercising thought. And, as 'life of the rational element' also has two
meanings, we must state that life in the sense of activity is what we mean;
for this seems to be the more proper sense of the term. Now if the function
of man is an activity of soul which follows or implies a rational principle,
and if we say 'so-and-so-and 'a good so-and-so' have a function which is the
same in kind, e.g. a lyre, and a good lyre-player, and so without
qualification in all cases, eminence in respect of goodness being added to
the name of the function (for the function of a lyre-player is to play the
lyre, and that of a good lyre-player is to do so well): if this is the case,
and we state the function of man to be a certain kind of life, and this to
be an activity or actions of the soul implying a rational principle, and the
function of a good man to be the good and noble performance of these, and if
any action is well performed when it is performed in accordance with the
appropriate excellence: if this is the case, human good turns out to be
activity of soul in accordance with virtue, and if there are more than one
virtue, in accordance with the best and most complete.
13
Since happiness is an activity of soul in accordance with perfect virtue, we
must consider the nature of virtue; for perhaps we shall thus see better the
nature of happiness. The true student of politics, too, is thought to have
studied virtue above all things; for he wishes to make his fellow citizens
good and obedient to the laws. As an example of this we have the lawgivers
of the Cretans and the Spartans, and any others of the kind that there may
have been. And if this inquiry belongs to political science, clearly the
pursuit of it will be in accordance with our original plan. But clearly the
virtue we must study is human virtue; for the good we were seeking was human
good and the happiness human happiness. By human virtue we mean not that of
the body but that of the soul; and happiness also we call an activity of
soul. But if this is so, clearly the student of politics must know somehow
the facts about soul, as the man who is to heal the eyes or the body as a
whole must know about the eyes or the body; and all the more since politics
is more prized and better than medicine; but even among doctors the best
educated spend much labour on acquiring knowledge of the body. The student
of politics, then, must study the soul, and must study it with these objects
in view, and do so just to the extent which is sufficient for the questions
we are discussing; for further precision is perhaps something more laborious
than our purposes require.
Source:
The Internet Classics Archive |
Nicomachean Ethics by Aristotle
14.
American Medical Association
(AMA): Principles of Medical Ethics (2001)
Preamble
The medical profession has long subscribed to a body of
ethical statements developed primarily for the benefit of the patient. As a
member of this profession, a physician must recognize responsibility to
patients first and foremost, as well as to society, to other health
professionals, and to self. The following Principles adopted by the American
Medical Association are not laws, but standards of conduct which define the
essentials of honorable behavior for the physician.
Principles of Medical Ethics
A physician shall be dedicated to providing competent medical care, with compassion and respect for human dignity and rights.
A physician shall uphold the standards of professionalism, be honest in all professional interactions, and strive to report physicians deficient in character or competence, or engaging in fraud or deception, to appropriate entities.
A physician shall respect the law and also recognize a responsibility to seek changes in those requirements which are contrary to the best interests of the patient.
A physician shall respect the rights of patients, colleagues, and other health professionals, and shall safeguard patient confidences and privacy within the constraints of the law.
A physician shall continue to study, apply, and advance scientific knowledge, maintain a commitment to medical education, make relevant information available to patients, colleagues, and the public, obtain consultation, and use the talents of other health professionals when indicated.
A physician shall, in the provision of appropriate patient care, except in emergencies, be free to choose whom to serve, with whom to associate, and the environment in which to provide medical care.
A physician shall recognize a responsibility to participate in activities contributing to the improvement of the community and the betterment of public health.
A physician shall, while caring for a patient, regard responsibility to the patient as paramount.
A physician shall support access to medical care for all people.
Source:
AMA (Ethics) Code of Medical Ethics
15. CCRI Code of Ethics
The Community College of Rhode Island is an institution whose paramount
mission is the enhancement of growth and learning in every one of its
members--students, staff, faculty, administrators, and members of the Board
of Governors. Membership in this institution involves both privileges and
obligations. To preserve the balance between these, and to ensure congruence
between all college activities and the college mission, the College has
formulated a Code of Ethics by which institutional and individual decisions
shall be measured. Broadly interpreted, this code expresses a commitment of
conscience, that is, we pledge to conduct our affairs, in spirit as well as
in letter, with honesty, frankness, and integrity. The following are
essential to this commitment:
1. The terms of this Code
of Ethics are to be taken by each member of the CCRI community as a guide in
all dealings pertinent to this institution.
2. The principle of
academic freedom shall in no way be dishonored.
3. The resolution of
conflicts shall be guided by traditionally held, fundamental, and commonly
understood principles of honesty, mutual respect, justice, fair play, and
equity.
4. The allocation of
institutional resources shall be governed by this Code of Ethics, as
permitted by the availability of these resources.
5. The ethical obligations
incurred by faculty and staff because of membership in professional
organizations external to this institution should be upheld by those
individuals. This statement should not be construed to conflict with other
such codes of ethics. In no case would it be considered appropriate for
anyone to treat professional standards glibly or irresponsibly.
6. College employees are
also governed by Rhode General Laws (Ref: State Code of Ethics, R.I. Gen.
Laws 36-14-1 et. seq.)
Source:
CCRI Code of Ethics
16. United States Air
Force's Core Values
Chief Master Sergeant of the Air Force Eric W. Benken
Transcript of remarks from the "Core Values" video, which is
shown to all airmen attending basic military training,
(Lackland Air Force Base, Texas)
Integrity, service and excellence. These simple words epitomize the core
values of our military profession.
The foundation is integrity, fortified by a commitment to the service of our
country, and fueled by a drive in excellence in all that we do. The Air
Force recognizes integrity first, service before self, and excellence as its
core values. These are values every member must believe in, and more
importantly, must live by.
We
start with integrity because it is the essential element or the foundation
on which other values are built. It's being honest with others as well as
with yourself, and doing what's right at all times. Integrity remains the
very bedrock of the military profession. Servicemembers possessing integrity
will always do what's right, regardless of the circumstances, even when no
one is looking. They will make no compromise in being honest in small things
as well as great ones.
Next is our military service -- an uncommon profession -- that calls for
people with an enduring commitment and dedication to the mission. It
requires us to have a sense to service before self. Each member must realize
his or her needs are secondary to the needs of our great country. This is a
24-hour-a-day commitment, and one that requires many personal sacrifices.
Personal goals are important and often coincide with Air Force goals.
However, there is no room for personal agendas that interfere with the needs
of the U.S. Air Force or the interests of our government.
This brings us to excellence, our third core value. Military members have
been entrusted by all Americans with our nation's security. This encompasses
many things, among which is the care of the resources of our nation, the
most treasured of which are the lives of those who serve. This makes
competence or excellence in all things we do paramount. Doing the very best
you can is not just a professional obligation, it's a moral one as well.
Integrity first, service before self, and excellence in all things we do.
These core values serve as our road map and set the standard for our
behavior. They serve to remind us of the importance of the profession we
have chosen, the oath we took, and the demands placed upon us as members of
the profession at arms. Learn these lessons well. They will serve you well
in your professional career and your personal life.
Source:
United States Air Force's
Core Values
17. American Psychological Association Code of
Ethics (2002)
Ethical Principles of
Psychologists and Code of Conduct (2002)
PREAMBLE
Psychologists are committed to increasing scientific and
professional knowledge of behavior and people’s understanding of themselves
and others and to the use of such knowledge to improve the condition of
individuals, organizations, and society. Psychologists respect and protect
civil and human rights and the central importance of freedom of inquiry and
expression in research, teaching, and publication. They strive to help the
public in developing informed judgments and choices concerning human
behavior. In doing so, they perform many roles, such as researcher,
educator, diagnostician, therapist, supervisor, consultant, administrator,
social interventionist, and expert witness. This Ethics Code provides a
common set of principles and standards upon which psychologists build their
professional and scientific work.
This Ethics Code is intended to provide specific standards to
cover most situations encountered by psychologists. It has as its goals the
welfare and protection of the individuals and groups with whom psychologists
work and the education of members, students, and the public regarding
ethical standards of the discipline.
The development of a dynamic set of ethical standards for
psychologists’ work-related conduct requires a personal commitment and
lifelong effort to act ethically; to encourage ethical behavior by students,
supervisees, employees, and colleagues; and to consult with others
concerning ethical problems.
GENERAL PRINCIPLES
This section consists of General Principles. General
Principles, as opposed to Ethical Standards, are aspirational in nature.
Their intent is to guide and inspire psychologists toward the very highest
ethical ideals of the profession. General Principles, in contrast to Ethical
Standards, do not represent obligations and should not form the basis for
imposing sanctions. Relying upon General Principles for either of these
reasons distorts both their meaning and purpose.
Principle A:
Beneficence and Nonmaleficence
Psychologists strive to benefit those with whom they work and take care to
do no harm. In their
professional actions, psychologists seek to
safeguard the welfare and rights of those with whom they interact
professionally and other affected persons, and the welfare of animal
subjects of research. When conflicts occur among psychologists' obligations
or concerns, they attempt to resolve these conflicts in a responsible
fashion that avoids or minimizes harm. Because psychologists' scientific and
professional judgments and actions may affect the lives of others, they are
alert to and guard against personal, financial, social, organizational, or
political factors that might lead to misuse of their influence.
Psychologists strive to be aware of the possible effect of their own
physical and mental health on their ability to help those with whom they
work.
Principle B:
Fidelity and Responsibility
Psychologists establish relationships of trust with those
with whom they work. They are aware of their professional and scientific
responsibilities to society and to the specific communities in which they
work. Psychologists uphold professional standards of conduct, clarify their
professional roles and obligations, accept appropriate responsibility for
their behavior, and seek to manage conflicts of interest that could lead to
exploitation or harm. Psychologists consult with, refer to, or cooperate
with other professionals and institutions to the extent needed to serve the
best interests of those with whom they work. They are concerned about the
ethical compliance of their colleagues' scientific and professional conduct.
Psychologists strive to contribute a portion of their professional time for
little or no compensation or personal advantage.
Principle C:
Integrity
Psychologists seek to promote accuracy, honesty, and
truthfulness in the science, teaching, and practice of psychology. In these
activities psychologists do not steal, cheat, or engage in fraud,
subterfuge, or intentional misrepresentation of fact. Psychologists strive
to keep their promises and to avoid unwise or unclear commitments. In
situations in which deception may be ethically justifiable to maximize
benefits and minimize harm, psychologists have a serious obligation to
consider the need for, the possible consequences of, and their
responsibility to correct any resulting mistrust or other harmful effects
that arise from the use of such techniques.
Principle D:
Justice
Psychologists recognize that fairness and justice entitle all
persons to access to and benefit from the contributions of psychology and to
equal quality in the processes, procedures, and services being conducted by
psychologists. Psychologists exercise reasonable judgment and take
precautions to ensure that their potential biases, the boundaries of their
competence, and the limitations of their expertise do not lead to or condone
unjust practices.
Principle E:
Respect for People’s Rights and Dignity
Psychologists respect the dignity and worth of all people,
and the rights of individuals to privacy, confidentiality, and
self-determination. Psychologists are aware that special safeguards may be
necessary to protect the rights and welfare of persons or communities whose
vulnerabilities impair autonomous decision making. Psychologists are aware
of and respect cultural, individual, and role differences, including those
based on age, gender, gender identity, race, ethnicity, culture, national
origin, religion, sexual orientation, disability, language, and
socioeconomic status and consider these factors when working with members of
such groups. Psychologists try to eliminate the effect on their work of
biases based on those factors, and they do not knowingly participate in or
condone activities of others based upon such prejudices.
Source:
2002 Ethics Code
18. Society of
Professional Journalists, Code of Ethics
|
Preamble |
|
Members of the Society of Professional Journalists believe that public enlightenment is the forerunner of justice and the foundation of democracy. The duty of the journalist is to further those ends by seeking truth and providing a fair and comprehensive account of events and issues. Conscientious journalists from all media and specialties strive to serve the public with thoroughness and honesty. Professional integrity is the cornerstone of a journalist's credibility. Members of the Society share a dedication to ethical behavior and adopt this code to declare the Society's principles and standards of practice. |
Seek Truth and Report It
Journalists should be honest,
fair and courageous in gathering, reporting and interpreting information.
Journalists should:
Test the accuracy of information from all sources and exercise care to avoid inadvertent error. Deliberate distortion is never permissible.
Diligently seek out subjects of news stories to give them the opportunity to respond to allegations of wrongdoing.
Identify sources whenever feasible. The public is entitled to as much information as possible on sources' reliability.
Always question sources’ motives before promising anonymity. Clarify conditions attached to any promise made in exchange for information. Keep promises.
Make certain that headlines, news teases and promotional material, photos, video, audio, graphics, sound bites and quotations do not misrepresent. They should not oversimplify or highlight incidents out of context.
Never distort the content of news photos or video. Image enhancement for technical clarity is always permissible. Label montages and photo illustrations.
Avoid misleading re-enactments or staged news events. If re-enactment is necessary to tell a story, label it.
Avoid undercover or other surreptitious methods of gathering information except when traditional open methods will not yield information vital to the public. Use of such methods should be explained as part of the story
Never plagiarize.
Tell the story of the diversity and magnitude of the human experience boldly, even when it is unpopular to do so.
Examine their own cultural values and avoid imposing those values on others.
Avoid stereotyping by race, gender, age, religion, ethnicity, geography, sexual orientation, disability, physical appearance or social status.
Support the open exchange of views, even views they find repugnant.
Give voice to the voiceless; official and unofficial sources of information can be equally valid.
Distinguish between advocacy and news reporting. Analysis and commentary should be labeled and not misrepresent fact or context.
Distinguish news from advertising and shun hybrids that blur the lines between the two.
Recognize a special obligation to ensure that the public's business is conducted in the open and that government records are open to inspection.
Minimize Harm
Ethical journalists treat sources, subjects and colleagues as human beings deserving of respect.
Journalists should:
Show compassion for those who may be affected adversely by news coverage. Use special sensitivity when dealing with children and inexperienced sources or subjects.
Be sensitive when seeking or using interviews or photographs of those affected by tragedy or grief.
Recognize that gathering and reporting information may cause harm or discomfort. Pursuit of the news is not a license for arrogance.
Recognize that private people have a greater right to control information about themselves than do public officials and others who seek power, influence or attention. Only an overriding public need can justify intrusion into anyone’s privacy.
Show good taste. Avoid pandering to lurid curiosity.
Be cautious about identifying juvenile suspects or victims of sex crimes.
Be judicious about naming criminal suspects before the formal filing of charges.
Balance a criminal suspect’s fair trial rights with the public’s right to be informed.
Act Independently
Journalists should be free of obligation to any interest other than the public's right to know.
Journalists should:
Avoid conflicts of interest, real or perceived.
Remain free of associations and activities that may compromise integrity or damage credibility.
Refuse gifts, favors, fees, free travel and special treatment, and shun secondary employment, political involvement, public office and service in community organizations if they compromise journalistic integrity.
Disclose unavoidable conflicts.
Be vigilant and courageous about holding those with power accountable.
Deny favored treatment to advertisers and special interests and resist their pressure to influence news coverage.
Be wary of sources offering information for favors or money; avoid bidding for news.
Be Accountable
Journalists are accountable to their readers, listeners, viewers and each other.
Journalists should:
Clarify and explain news coverage and invite dialogue with the public over journalistic conduct.
Encourage the public to voice grievances against the news media.
Admit mistakes and correct them promptly.
Expose unethical practices of journalists and the news media.
Abide by the same high standards to which they hold others.
Source:
The Society of Professional Journalists
Ethics Code
19. British Columbia Teachers'
Federation, Code of Ethics
The Code of Ethics states general rules for all members of
the BCTF for maintaining high standards of professional service and conduct
toward students, colleagues, and the professional union.
1. The teacher speaks and acts toward students
with respect and dignity and deals judiciously with them, always mindful of
their rights and sensibilities.
2. The teacher respects the confidential nature of
information concerning students and may give it only to authorized persons
or agencies directly concerned with their welfare.
3. The teacher recognizes that a privileged
relationship with students exists and refrains from exploiting that
relationship for material, ideological, or other advantage.
4. The teacher is willing to review with
colleagues, students, and their parents/guardians the quality of service
rendered by the teacher and the practices employed in discharging
professional duties.
5. The teacher directs any criticism of the
teaching performance and related work of a colleague to that colleague in
private, and only then, after informing the colleague in writing of the
intent to do so, may direct in confidence the criticism to appropriate
individuals who are able to offer advice and assistance.
6. The teacher acknowledges the authority and
responsibilities of the BCTF and its locals and fulfills obligations arising
from membership in his/her professional union.
7. The teacher adheres to the provisions of the
collective agreement.
8. The teacher acts in a manner not prejudicial to
job actions of other collective strategies of his/her professional union.
9. The teacher neither applies for nor accepts a
position which is included in a Federation in-dispute declaration.
10. The teacher, as an individual or as a member of
a group of teachers, does not make unauthorized representations to outside
bodies in the name of the Federation or its locals.
Source:
B.C. Teacher's Federation Code of Ethics
20. American Association of
Pastoral Counselors, Code of Ethics (1994)
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PRINCIPLE I – PROLOGUE |
Source:
American Association of Pastoral
Counselors
21. Law Enforcement
Code of Ethics (Atlanta Police Department)
As a law
enforcement officer, my fundamental duty is to serve mankind; to safeguard
lives and property; to protect the innocent against oppression or
intimidation, and the peaceful against violence or disorder; and to respect
the constitutional rights of all men to liberty, equality, and justice.
I will keep my private life
unsullied as an example to all; maintain courageous calm in the face of
danger, scorn, or ridicule; develop self-restraint; and be constantly
mindful of the welfare of others. Honest in thought and deed in both my
personal and official life, I will be exemplary in obeying the laws of the
land and the regulations of my department. Whatever I see or hear of a
confidential nature or that is confided to me in my official capacity will
be kept ever secret unless revelation is necessary in the performance of my
duty.
I will never act
officiously or permit personal feelings, prejudices, animosities, or
friendships to influence my decisions. With no compromise for crime and with
relentless prosecution of criminals, I will enforce the law courteously and
appropriately without fear or favor, malice or ill will, never employing
unnecessary force or violence and never accepting gratuities.
I recognize the badge of my
office as a symbol of public faith, and I accept it as a public trust to be
held so long as I am true to the ethics of the police service. I will
constantly strive to achieve these objectives and ideals, dedicating myself
before God to my chosen profession - Law Enforcement.
Source:
Law Enforcement Code of
Ethics
21. Code of Ethics
of the National Association of Social Workers
Ethical
Principles
The following broad ethical principles are based on social work's core
values of service, social justice, dignity and worth of the person,
importance of human relationships, integrity, and competence. These
principles set forth ideals to which all social workers should aspire.
Value:
Service
Ethical Principle:
Social workers'
primary goal is to help people in need and to address social problems.
Social workers elevate service to
others above self-interest. Social workers draw on their knowledge, values,
and skills to help people in need and to address social problems. Social
workers are encouraged to volunteer some portion of their
professional skills with no expectation of significant financial return (pro
bono service).
Value:
Social Justice
Ethical Principle:
Social workers challenge social injustice.
Social workers pursue social
change, particularly with and on behalf of vulnerable and oppressed
individuals and groups of people. Social workers' social change efforts are
focused primarily on issues of poverty, unemployment, discrimination,
and other forms of social injustice. These activities seek to promote
sensitivity to and knowledge about oppression and cultural and ethnic
diversity. Social workers strive to ensure access to needed
information, services, and resources; equality of opportunity; and
meaningful participation in decision making for all people.
Value:
Dignity and Worth of the Person
Ethical Principle:
Social workers
respect the inherent dignity and worth of the person.
Social workers treat each person
in a caring and respectful fashion, mindful of individual differences
and cultural and ethnic diversity. Social workers promote clients' socially
responsible self-determination. Social workers seek to enhance clients'
capacity and opportunity to change and to address their own needs. Social
workers are cognizant of their dual responsibility to clients and to the
broader society. They seek to resolve conflicts between clients' interests
and the broader society's interests in a socially responsible manner
consistent with the values, ethical principles, and ethical standards of the
profession.
Value: Importance of Human Relationships
Ethical Principle:
Social workers
recognize the central importance of human relationships.
Social workers understand that
relationships between and among people are an important vehicle for change.
Social workers engage people as partners in the helping process. Social
workers seek to strengthen relationships among people in a purposeful effort
to promote, restore, maintain, and enhance the well-being of individuals,
families, social groups, organizations, and communities.
Value:
Integrity
Ethical Principle:
Social workers
behave in a trustworthy manner.
Social workers are continually
aware of the profession's mission, values, ethical principles, and ethical
standards and practice in a manner consistent with them. Social workers act
honestly and responsibly and promote ethical practices on the part of the
organizations with which they are affiliated.
Value:
Competence
Ethical Principle:
Social workers practice within their areas of
competence and develop and enhance their professional expertise.
Social workers continually
strive to increase their professional knowledge and skills and to apply them
in practice. Social workers should aspire to contribute to the knowledge
base of the profession.
Source: National Association of Social Workers
Code of Ethics
(American)
22. Chuang-Tzu, Chinese
sage (c. Fourth century-Third century
BCE): The Way of Chuang Tzu (compiled by
Thomas Merton)
Tao is obscured when men understand only one pair of opposites,
or concentrate only on a partial aspect of being.
Then clear expression also becomes muddled by mere wordplay,
affirming this one aspect and denying all the rest.
The pivot of Tao passes through the center where all affirmations and
denials converge.
He who grasps the pivot is at the still-point
from which all movements and oppositions can be seen in their right
relationship...
Abandoning all thought of imposing a limit or taking sides, he rests in
direct intuition.
(2:3, p. 59, p.61)
When we look at things in the light of Tao, nothing is best, nothing is
worst.
Each thing, seen in its own light stands out in its own way.
It can seem to be "better" than what is compared with it on its own terms.
But seen in terms of the whole, no one thing stands out as "better" ...
All creatures have gifts of their own...
All things have varying capacities.
Consequently he who wants to have right without wrong, order without
disorder,
does not understand the principles of heaven and earth.
He does not know how things hang together.
Can a man cling only to heaven and know nothing of earth?
They are correlative: to know one is to know the other.
To refuse one is to refuse both.
(17:4,5,8, pp. 131-133)
When the shoe fits, the foot is forgotten.
When the belt fits, the belly is forgotten.
When the heart is right, "for" and "against" are forgotten.
No
drives, no compulsions, no needs, no attractions:
Then your affairs are under control.
You are a free man.
(19:12, pp. 166-167)
Paraphrased: When Chuang Tzu was
about to die, his disciples began planning a splendid funeral. However some
disciples expressed concern that given a particular arrangement, birds and
kites would eat his remains. Chuang Tzu replied, "Well, above ground I shall
be eaten by crows and kites, below it by ants and worms. What do you have
against birds?"
(32:14, pp. 233-234)
Source:
©1999 by Deb Platt
23. American Chemical Society, The Chemist's Code of Conduct (1994)
The American Chemical Society expects its
members to adhere to the highest ethical standards. Indeed, the federal
Charter of the Society (1937) explicitly lists among its objectives "the
improvement of the qualifications and usefulness of chemists through high
standards of professional ethics, education and attainments…”
Chemists have professional obligations to the
public, to colleagues, and to science. One expression of these obligations
is embodied in "The Chemist's Creed," approved by the ACS Council in 1965.
the principles of conduct enumerated below are intended to replace "The
Chemist's Creed". They were prepared by the Council Committee on
Professional Relations, approved by the Council (March 16, 1994), and
adopted by the Board of Directors (June 3, 1994) for the guidance of society
members in various professional dealings, especially those involving
conflicts of interest.
Chemists Acknowledge Responsibilities To:
Source:
The Chemist's Code of
Conduct
23. The Ten Commandments of Computer Ethics (1999)
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1. THOU SHALT
NOT USE A COMPUTER TO HARM OTHER PEOPLE.
2. THOU SHALT NOT
INTERFERE WITH OTHER PEOPLE'S COMPUTER WORK.
3. THOU SHALT NOT SNOOP AROUND IN OTHER PEOPLE'S COMPUTER FILES. 4. THOU
SHALT NOT USE A COMPUTER TO STEAL.
5. THOU SHALT NOT USE A COMPUTER TO BEAR FALSE WITNESS.
6. THOU SHALT NOT COPY OR USE PROPRIETARY SOFTWARE FOR WHICH YOU HAVE NOT
PAID.
7. THOU SHALT NOT USE OTHER PEOPLE'S COMPUTER RESOURCES WITHOUT
AUTHORIZATION OR PROPER COMPENSATION.
8. THOU SHALT NOT APPROPRIATE OTHER PEOPLE'S INTELLECTUAL OUTPUT.
9. THOU SHALT THINK ABOUT THE SOCIAL CONSEQUENCES OF THE PROGRAM YOU ARE
WRITING OR THE SYSTEM YOU ARE DESIGNING.
10. THOU SHALT ALWAYS USE A COMPUTER IN WAYS THAT INSURES CONSIDERATION AND
RESPECT FOR YOUR FELLOW HUMANS.
COMPUTER ETHICS INSTITUTE
11 Dupont Circle, NW Suite 900
Washington, DC 20036
Tel. (202) 939-3707
Fax (202) 797-7806
 |
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Ten
Commandments of Computer Ethics