essays on islamic professional ethics

Elisa Ruhl, April 26, 2003 The founding twentieth-century work of Freud, Piaget, and Kohlberg established the psychodynamic, social learning, and cognitive theories of Western moral development that have come to be accepted today (Bukatko): ultimately emphasis lies on the social interactions in the early stages of development as the principle determiner of an individual moral code. If moral development in children is necessarily influenced by society, then on a large scale, this effect on American children promotes self-interested individualism and moral relativism because of the values and messages endemic to general American culture. Carol Gilligan expanded Kohlberg’s theories to expose the distinctions between social comprehension of male versus female moral agency, emphasizing the significance of the “care ethic” among females. Because of severe differences in socialized gender identities, Muslim cultures place an extreme value on maintaining this care ethic among females to varying degrees. In its strictest sense Islam requires religious and therefore moral interpretation exclusively by males; females are considered too emotional and irrational, unfit for duties outside of the home. Where feminist liberation has progressively been blurring the lines of gender roles among modern Western cultures, foreign Muslim modernity on the surface equates to repression (Bernal), because of a tendency to judge values different from our own. Culture defines ourselves yet limits our understanding of others when they are forced through an unaccommodating sieve. This paper explores these issues surrounding the perceived subjugation of Islamic fundamentalist women and the implications for moral agency among females — specifically from a Western perspective. Cultural Consequentialism Before diving into specific features of Muslim culture, a working definition of “American culture”.
Published: 23, March 2015 This term paper was titled Ethics from Islamic Perspective which is including a morale and akhlaq. This paper was conducted because of to give awareness about the important of ethics in Islamic perspective. Suitable with the papers aim's whereas to give some of information and knowledge from an Islamic perspective about the ethics which is in moral and akhlaq aspect. The paper is sufficient to give the reader a feel for its potential to encourage further research in the area of resolving ethical issues, specifically for those who are calling for universal ethical theories to avoid moral imperialism. The Islamic perspective of the ethics concept should be refers based on the Holy Qur'an from the God and Ahadith of Prophet Muhammad. The ethics concept it must be generally and not too bias for others. The findings of this paper, it can be as a discussion, it is because the Islamic Work Ethics has economic as well as moral and akhlaq dimensions. Keyword: Islamic perspective, ethics, Islamic Work Ethics, moral and akhlaq INTRODUCTION This paper was discuss about the ethics concept from the Islamic perspective, so it should be construct an axiom system that faithfully reflects the Islamic view of ethics. The axiom system here is means by a proposition that either not proved or demonstrated but considered undeniable, or subject to a decision, so, the truth is assumed and became the starting point for concluded to the truth to another.This is an essential first step in determining the rules of economic behaviour in an Islamic society. The Islamic view of life processes is uniquenot only for its predominant emphasis on ethical norms, but also because of its being complete. However, to turn it into an operational tool of scientific analysis, an ethical philosophy must be reduced to a set of axioms, which is respect to Islamically valid rules of.
2014 Levan Ethics Essay Contest Winners Professional Ethics:Brian Lentz, First Prize, “Medicine Demands More Than an Oath”Katherine Zopatti, Second Prize, “Undereducated: The Judge’s Excessive License in Cases Concerning The Child Witness Kristen Nakashioya, Honorable Mention, “Terrorism and the Media: Rolling Stone’s Boston Bomber Cover” Social Justice:Thomas Armstrong, First Prize, “Internal Migration in China: An Investigation of Hukou and State Social Policy”Anessa Ibrahim, Second Prize, “Words Hurt: The Harmful Discourse of Grutter v. Bollinger” Global Ethics:Matthew Prusak, First Prize, “The Need for Economic Engagement with North Korea”Engie Salama, Second Prize, “Traditional Medicine, Pharmaceutical Patents and Intellectual, Property Rights in India: Exploring Islamic Law & Moral Rights”Morgan Cheeks, Honorable Mention, The Swiss Healthcare System: A Consumer-Driven Alternative to Employer-Based Health Insurance 2013 Levan Ethics Essay Contest WinnersOverall Winner: Marissa Roy, The UN's 8 Millenium Development Goals and the Legal Status of Distributive Justice Personal Ethics:Paige Sorrentino, Dante's Inferno — Canto 12.5 Professional Ethics:Uriel Kim, No More Pointing Fingers: Science and Regulation Needed for Fingerprinting's Future Social Justice: Candice Tardif, Allergic Inmates: Unheard and Unsafe Global Ethics: Francesca Bessey, Free to Die: The Sexist Paradox of Women's Suicide Terror 2012 Levan Ethics Essay Contest Winners Overall Winner: Ensuring Ethical Conduct in Clinical Trials, by Yagnaseni Dasgupta (Senior, Psychology and Economics)Organizational Ethics: Business Ethics: Shutting the Door, by Jessica Geraldine Garcia (Junior, Social Sciences-Economics)Social Justice: Two Battles, One Sword: Dissecting the Stagnant State of Education and Prison Reform, by Makiah Green (Junior, English-Creative Writing; Minor, Social Entrepreneurship)Professional.
Intimate violence against women is a worldwide crisis. From “crimes of passion” to “dowry deaths,” not to mention domestic violence, many types of aggression against women occur at the hands of family members. The so-called “honor killing” of women and girls in some Muslim nations is one horrifying manifestation of this global phenomenon. These killings, which occur with shocking regularity in certain parts of the Middle East and South Asia, target women whose actions—actual or suspected—violate the honor of their families, an honor that is thought to depend on the sexual purity of its female members. Anything from speaking with an unrelated man, to rumored pre-marital loss of virginity, to an extra-marital affair can be cause for an attack, often carried out by a father or brother. In some especially tragic instances, even women and girls who have been raped are slain to remove the stain from the family honor. As with other forms of intimate violence against women, perpetrators are seldom punished. Some have viewed honor killings as a logical extension of traditional Islamic gender practices, the natural consequence of a system that enforces sex segregation through veiling and female seclusion and harshly punishes violations of these boundaries. Others have argued that honor killings are the antithesis of Islamic morality. This latter view is essentially correct from the perspective of Qur’an, prophetic traditions (hadith), and Islamic legal thought, as a careful analysis of the relevant texts shows. (Read more.) However, certain elements of traditional sexual ethics do contribute to the climate of intense scrutiny of female conduct that finds one extreme expression in honor crimes. In Qur’an, prophetic tradition, and law, one finds a very strong presumption of women’s chastity along with numerous safeguards to prevent any imputation of unchastity. Within such a.