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History of fair trade On the producer end, the Max Havelaar initiative offered disadvantaged producers following various social and environmental standards a fair price, significantly above the market price, for their crop. The coffee, originating from the UCIRI cooperative in Mexico, was imported by Dutch company Van Weely, roasted by Neuteboom, sold directly to world shops and, for the first time, to mainstream retailers across the Netherlands. The initiative was groundbreaking as for the first time Fairtrade coffee was sold in supermarkets and mass-retailers, therefore reaching a larger consumer segment | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8413804 | History of fair trade |
History of fair trade Fairtrade labelling also allowed consumers and distributors alike to track the origin of the goods to confirm that the products were really benefiting the farmers at the end of the supply chain. The initiative was a great success and was replicated in several other markets: in the ensuing years, similar non-profit Fairtrade labelling organizations were set up in other European countries and North America, called "Max Havelaar" (in Belgium, Switzerland, Denmark, Norway and France), "Transfair" (in Germany, Austria, Luxembourg, Italy, the United States, Canada and Japan), or carrying a national name: "Fairtrade Mark" in the UK and Ireland, "Rättvisemärkt" in Sweden, and "Reilu Kauppa" in Finland | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8413804 | History of fair trade |
History of fair trade Initially, the Max Havelaars and the Transfairs each had their own Fairtrade standards, product committees and monitoring systems. In 1994, a process of convergence among the labelling organizations – or "LIs" (for "Labelling Initiatives") – started with the establishment of a TransMax working group, culminating in 1997 in the creation of Fairtrade Labelling Organizations International (FLO). FLO is an umbrella organization whose mission is to set the Fairtrade standards, support, inspect and certify disadvantaged producers and harmonize the Fairtrade message across the movement. In 2002, FLO launched a new International Fairtrade Certification Mark | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8413804 | History of fair trade |
History of fair trade The goals of the launch were to improve the visibility of the mark on supermarket shelves, facilitate cross border trade and simplify export procedures for both producers and exporters. The Fairtrade Certification Mark harmonization process is still under way – today, all but two labelling initiatives (Transfair USA & TransFair Canada) have adopted the new International Fairtrade Certification Mark. Full transition to the new Fairtrade Mark should become reality as it gradually replaces the old certification marks at various speeds in various countries | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8413804 | History of fair trade |
History of fair trade In January 2004, FLO was divided into two independent organizations: FLO International, which sets Fairtrade standards and provides producer business support, and FLO-CERT, which inspects and certifies producer organizations. The aim of the split was to ensure the impartiality, the independence of the certification process and compliance with ISO 65 standards for product certification bodies. At present, over 20 Labelling Initiatives are members of FLO International. There are now Fairtrade Certification Marks on dozens of different products, based on FLO's certification for coffee, tea, rice, bananas, mangoes, cocoa, cotton, sugar, honey, fruit juices, nuts, fresh fruit, quinoa, herbs and spices, wine and footballs etc | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8413804 | History of fair trade |
History of fair trade In an effort to complement the Fairtrade certification system and allow for example handcraft producers to also sell their products outside worldshops, the World Fair Trade Organization (WFTO), formerly the International Fair Trade Association (founded 1989), launched a new Mark to identify fair trade organizations in 2004 (as opposed to products in the case of Fairtrade). Called the FTO Mark, it allows consumers to recognize registered Fair Trade Organizations worldwide and guarantees that standards are being implemented regarding working conditions, wages, child labour and the environment | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8413804 | History of fair trade |
History of fair trade The FTO Mark gave for the first time Fair Trade Organizations (including handcrafts producers) definable recognition amongst consumers, existing and new business partners, governments and donors. Global fair trade sales have soared over the past decade. The increase has been particularly spectacular among Fairtrade labelled goods: In 2007, Fair trade certified sales amounted to approximately €2.3 billion (US$3.62 billion) worldwide, a 47% year-to-year increase. As per December 2006, 569 producer organizations in 58 developing countries were FLO-CERT Fairtrade certified and over 150 were WFTO registered. | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8413804 | History of fair trade |
Town Police Clauses Act 1847 The is an Act of the Parliament of the United Kingdom (10 & 11 Vict c. 89). The statute remains in force and is frequently used by local councils to close roads to allow public events such as processions or street parties to take place. The Act is also used to regulate the local hackney carriage, taxi and private-hire trade in many areas. It deals with a range of street obstructions and nuisances, for example, it makes it illegal to perform certain actions in a public street or other thoroughfare, such as hanging washing, beating carpets, and flying kites. Historically, it was highly significant legislating against indecent exposure, indecent acts, obscene publications, and prostitution | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8420007 | Town Police Clauses Act 1847 |
Town Police Clauses Act 1847 In 1847, the House of Commons Select Committee on Private Bills presented a report. In 1842 to 1843, the average number of private bills passed was 161, rising to an average of 347 from 1845 to 1846. By 21 July 1847, the House of Commons, 490 petitions for private bills were received that year. Already in place, resulting from early reports by the select committee, new mechanisms were in place to deal more efficiently with private bills. Noting was that much of the business the House of Commons was dealing with were numerous private bills, which due to the clauses they contained, were essentially public bills. Drawing up private bills to deal with public functions had consequences | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8420007 | Town Police Clauses Act 1847 |
Town Police Clauses Act 1847 The select committee wrote: To provide uniformity in legislation in different geographical areas, to reduce the number of private bills about public functions, and to reduce expense, the select committee proposed eight public acts, each dealing with a different topic: The police legislation was enacted as the Town Police Clauses Act 1847. The original Act covered six areas, Many clauses of the act are still in force; these are provisions dealing with The act is still relevant to policing the highway. Many offences in the act relating to nuisance and obstruction in the street, and the act is also a means of regulating road closures for special events. The law controls the use of fireworks, and the wanton discharge of firearms in the street | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8420007 | Town Police Clauses Act 1847 |
Town Police Clauses Act 1847 A significant role is the licensing of hackney carriages. It also prohibits the wanton furious driving of a horse and carriage in the street. A role of the Act is to regulate peoples' behaviour. It remains an offence to be disorderly or insulting in a police station. Until 2003, the Act was one piece of legislation against prostitution in a range of premises, including hotels. Although superseded by other laws a conviction for indecency, deriving from the Act, is on a list of offences which can be used to identify those who present a risk, or potential risk, to children. (as enacted) (as currently in force, published on legislation.gov.uk) | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8420007 | Town Police Clauses Act 1847 |
Perajurit Tanah Air or Inilah Barisan Kita is a patriotic Malaysian national song. Composed by Saiful Bahari. The song is remarkable for its impartial, egalitarian lyrics, which extols the soldiers' love and duty to the motherland without explicit reference to any particular race or religion. "Perajurit Tanah Air" found renewed popularity among Malaysians in the wake of the 2013 Lahad Datu standoff. | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8420435 | Perajurit Tanah Air |
Professional courtesy generally refers to the etiquette extended between members of the same profession. The concept of professional courtesy is believed to have originated within the ancient practice of medicine whereby physicians provided services to other physicians without charge. However, the philosophy does not necessarily involve the same courtesy across all professions, nor is professional courtesy a mandated privilege, but is freely given at the discretion of the party extending the courtesy. While the etiquette is not limited to physicians, the medical profession is likely the oldest and best known one for having such a longstanding practice among its members | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8428553 | Professional courtesy |
Professional courtesy Some other well known groups that have some form of professional courtesy are attorneys, performing artists, and law enforcement officers. The phrase may also describe the ethical conduct of lawyers towards each other. In 1803, Thomas Percival wrote a classic essay on medical ethics that endorsed complimentary professional care to “All members of the profession, including apothecaries as well as physicians and surgeons, together with their wives and children, should be attended gratuitously.” In 1847, the American Medical Association's Code of Ethics similarly endorsed waiving charges for services to other physicians and their families, This is likely the first modern-day documentation of the philosophy | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8428553 | Professional courtesy |
Professional courtesy Among physicians it has been historically traditional to provide medical care at no or reduced cost to physician colleagues and their immediate family members. The original purpose of this practice was to discourage physicians from treating themselves and members of their own family. The custom dates back to Hippocrates, well before physicians had attained middle-class incomes. However, physicians regularly providing free or reduced rate services as professional courtesy must remain mindful in an age of copays, insurance-only billing, and referrals, as the practice can run afoul of the law under some circumstances | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8428553 | Professional courtesy |
Professional courtesy In 1994, the American Medical Association issued a Code of Medical Ethics Opinion advising that free-of-charge and reduced rate services were not an ethical requirement, and that physicians should use their own judgment when deciding to extend such professional courtesy. The term has been used to refer to the practice by law enforcement officers allowing other officers to engage in traffic violations and some crimes without being reported or arrested. Some US states (such as California) issue confidential license plates to employees in law enforcement, and other public officials. The plates keep identities and addresses anonymous, allowing employees the inadvertent ability to travel on tollways without charge | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8428553 | Professional courtesy |
Professional courtesy Even serious offenses such as drunk driving are subject to professional courtesy discretion, and federal law assists in the process by exempting police officers and firefighters from a federal law that requires truck drivers to be blood-tested after an accident. There is a website offering law enforcement employees the purchase of a family card that they can give to friends and family to produce at a traffic stop to identify them as a family member. Critics of the ethical actions of police officers purport that where an ordinary member of the public would get a ticket, this notification card will lead the officer to overlook any violations of the law the person may have made and tell them to go on their way | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8428553 | Professional courtesy |
Professional courtesy The vendor of this card is explicit about the intention behind these cards. Until the 1960s, it was customary for theater management to admit members of Actors Equity and other members of the profession to Broadway shows for free. This practice continues in the Off-Off-Broadway world, where members of Equity must be admitted free of charge to any Showcase production in which there is a member of the union in the cast if there are seats left at curtain time. This applies as well to "bona fide" producers, directors, and casting directors, who do not have to wait until showtime to be seated. | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8428553 | Professional courtesy |
Modalities (sociology) Modalities are fundamental to understanding the concept behind Structuration. According to Anthony Giddens, modalities explain the properties of the Structure. The structure is said to have both structural and individual qualities. Giddens refers to these structural modalities as 'rules' and 'resources' respectively. In application, Giddens is separating himself from other structuralists by acknowledging the enabling functions that the structure provides. A case of a 'rule' is the act of obeying a law. That is, there are limits that the structure places on agency causing the agent to act in a certain way. In this respect the structure is imposing restrictions upon the agent in order to accomplish societal norms | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8433573 | Modalities (sociology) |
Modalities (sociology) Norms, however, have changed in the past and are under constant manipulation by the society through the use of structural 'resources'. Civil laws can and have been overturned or rewritten in the past. Laws that have limited human liberties, can be overturned as there exists 'resources', e.g. lawyers who can present a case for social reform. It could also be the process of judicial review itself. Giddens suggests that it is these modalities that illustrate his reliance on the duality of structure because it presents a case where knowledgeable individuals can use the resources available to them to change policies, standards or norms that the structure imposes upon them. | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8433573 | Modalities (sociology) |
Robot ethics Robot ethics, sometimes known by the short expression "roboethics", concerns ethical problems that occur with robots, such as whether robots pose a threat to humans in the long or short run, whether some "uses" of robots are problematic (such as in healthcare or as 'killer robots' in war), and how robots should be designed such as they act 'ethically' (this last concern is also called machine ethics). Alternatively, roboethics refers specifically to the ethics of "human behavior" towards robots, as robots become increasingly advanced. is a sub-field of ethics of technology, specifically information technology, and it has close links to legal as well as socio-economic concerns | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8434470 | Robot ethics |
Robot ethics Researchers from diverse areas are beginning to tackle ethical questions about creating robotic technology and implementing it in societies, in a way that will still ensure the safety of the human race. While the issues are as old as the word "robot", serious academic discussions started around the year 2000. requires the combined commitment of experts of several disciplines, who have to adjust laws and regulations to the problems resulting from the scientific and technological achievements in Robotics and AI. The main fields involved in robot ethics are: robotics, computer science, artificial intelligence, philosophy, ethics, theology, biology, physiology, cognitive science, neurosciences, law, sociology, psychology, and industrial design | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8434470 | Robot ethics |
Robot ethics Some of the central discussion of ethics in relation to the treatment of non-human or non-biological things and their potential "spirituality". Another central topic, has to do with the development of machinery and eventually robots, this philosophy was also applied to robotics. One of the first publication directly addressing and setting the foundation for robot ethics was Runaround (story), a science fiction short story written by Isaac Asimov in 1942 which featured his well known Three Laws of Robotics. These three laws were continuously altered by Asimov, and a fourth, or zeroth law, was eventually added to precede the first three, in the context of his science fiction works. The short term "roboethics" was most likely coined by Gianmarco Veruggio | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8434470 | Robot ethics |
Robot ethics An important event that propelled the concern of roboethics was the First International Symposium on Roboethics in 2004 by the collaborative effort of Scuola di Robotica, the Arts Lab of Scuola Superiore Sant'Anna, Pisa, and the Theological Institute of Pontificia Accademia della Santa Croce, Rome. "After two days of intense debating, anthropologist Daniela Cerqui identified three main ethical positions emerging from two days of intense debate: These are some important events and projects in robot ethics | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8434470 | Robot ethics |
Robot ethics Further events in the field are announced by the euRobotics ELS topics group, and by RoboHub: Computer scientist Virginia Dignum noted in a March 2018 issue of "Ethics and Information Technology" that the general societal attitude toward artificial intelligence (AI) has, in the modern era, shifted away from viewing AI as a tool and toward viewing it as an intelligent “team-mate”. In the same article, she assessed that, with respect to AI, ethical thinkers have three goals, each of which she argues can be achieved in the modern era with careful thought and implementation. The three ethical goals are as follows: Roboethics as a science or philosophical topic has begun to be a common theme in science fiction literature and films | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8434470 | Robot ethics |
Robot ethics One film that could be argued to be ingrained in pop culture that depicts the dystopian future use of robotic AI is "The Matrix", depicting a future where humans and conscious sentient AI struggle for control of planet earth resulting in the destruction of most of the human race. An animated film based on "The Matrix", the "Animatrix", focused heavily on the potential ethical issues and insecurities between humans and robots. The movie is broken into short stories. Animatrix's animated shorts are also named after Isaac Asimov's fictional stories. Another facet of roboethics is specifically concerned with the treatment of robots by humans, and has been explored in numerous films and television shows | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8434470 | Robot ethics |
Robot ethics One such example is , which has a humanoid android, named Data, as one of its main characters. For the most part, he is trusted with mission critical work, but his ability to fit in with the other living beings is often in question. More recently, the movie Ex Machina and TV show Westworld have taken taken on these ethical questions quite directly by depicting hyper-realistic robots that humans treat as inconsequential commodities. The questions surrounding the treatment of engineered beings has also been key component of Blade Runner (franchise) for over 50 years. Films like Her have even distilled the human relationship with robots even further by removing the physical aspect and focusing on emotions | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8434470 | Robot ethics |
Robot ethics Although not a part of roboethics "per se", the ethical behavior of robots themselves has also been a joining issue in roboethics in popular culture. The "Terminator" series focuses on robots run by an conscious AI program with no restraint on the termination of its enemies. This series too has the same archetype as "The Matrix" series, where robots have taken control. Another famous pop culture case of robots or AI without programmed ethics or morals is HAL 9000 in the "Space Odyssey" series, where HAL (a computer with advance AI capabilities who monitors and assists humans on a space station) kills all the humans on board to ensure the success of the assigned mission after his own life is threatened | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8434470 | Robot ethics |
Robot ethics With contemporary technological issues emerging as society pushes on, one topic that requires thorough thought is robot ethics concerning the law. Academics have been debating the process of how a government could go about creating legislation with robot ethics and law. A pair of scholars that have been asking these questions are Neil M. Richards Professor of Law at Washington University in St. Louis as well as, William D. Smart Associate Professor of Computer Science at Washington University in St. Louis. In their paper "How Should Robots Think About Law" they make four main claims concerning robot ethics and law | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8434470 | Robot ethics |
Robot ethics The groundwork of their argument lays on the definition of robot as "non-biological autonomous agents that we think captures the essence of the regulatory and technological challenges that robots present, and which could usefully be the basis of regulation." Second, the pair explores the future advanced capacities of robots within around a decades time. Their third claim argues a relation between the legal issues robot ethics and law experiences with the legal experiences of cyber-law. Meaning that robot ethics laws can look towards cyber-law for guidance. The "lesson" learned from cyber-law being the importance of the metaphors we understand emerging issues in technology as | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8434470 | Robot ethics |
Robot ethics This is based off if we get the metaphor wrong for example, the legislation surrounding the emerging technological issue is most likely wrong. The fourth claim they argue against is a metaphor that the pair defines as "The Android Fallacy". They argue against the android fallacy which claims humans and non-biological entities are "just like people". | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8434470 | Robot ethics |
Shaucha (Sanskrit: शौच, also spelled Saucha, Śauca) literally means purity, cleanliness and clearness. It refers to purity of mind, speech and body. Saucha is one of the Niyamas of Yoga. It is discussed in many ancient Indian texts such as the Mahabharata and Patanjali's Yoga Sutras. It is a virtue in Hinduism and Jainism. In Hinduism purity is a part of worship, an attitude or purity of mind an important quality for salvation. Purity is a mind pure and free of evil thoughts and behaviors. Saucha includes outer purity of body as well as inner purity of mind. The concept of "Saucha" is synonymous with "Shuddhi" (शुद्धि). LePage states that Saucha in yoga is on many levels, and deepens as an understanding and evolution of self increases | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8455324 | Shaucha |
Shaucha Shaucha, or holistic purity of the body, is considered essential for health, happiness and general well-being. External purity is achieved through daily ablutions, while internal purity is cultivated through physical exercises, including asana (postures) and pranayama (breathing techniques). Along with daily ablutions to cleanse one's body, the concept of suggests clean surrounding, along with fresh and clean food to purify the body. Lack of Saucha, such as letting toxins build in body are a source of impurity. goes beyond purity of body, and includes purity of speech and mind. Anger, hate, prejudice, greed, pride, fear, negative thoughts are a source of impurity of mind | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8455324 | Shaucha |
Shaucha The impurities of the intellect are cleansed through the process of self-examination, or knowledge of self ("Adhyatma-Vidya"). The mind is purified through mindfulness and meditation on one's intent, feelings, actions and its causes. Teachers of the Vedanta path of yoga prepare to have holy thoughts and for performing holy actions students and the young help teachers prepare for worship, building self-control and selflessness. This is to offer a true gift - to offer something without expecting anything in return. Sarada Devi said "Pure mind begets ecstatic love (prema-bhakti)." Saucha is included as one of five "Niyamas" in Yoga, that is activity that is recommended for spiritual development of an individual. Verse II | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8455324 | Shaucha |
Shaucha 32 of Yogasutra lists the five "niyamas". In verse II.40, Patanjali describes outer purity, while verse II.41 discusses inner purity, as follows: Saucha is one of the ten "Yamas" listed by Śāṇḍilya Upanishad, as well as by Svātmārāma. It is one of the virtuous restraints (yamas) taught in ancient Indian texts. The other nine yamas are Ahiṃsā (अहिंसा): Nonviolence, Satya (सत्य): truthfulness, Asteya (अस्तेय): not stealing, Brahmacharya (ब्रह्मचर्य): celibacy chastity and fidelity, Kṣamā (क्षमा): forgiveness, Dhṛti (धृति): fortitude, Dayā (दया): compassion, Ārjava (आर्जव): sincerity and non-hypocrisy, and Mitahara (मितहार): moderate diet. The Epic Mahabharata mentions the virtue of purity ("Saucha") in numerous books | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8455324 | Shaucha |
Shaucha For example, in Book 14 Chapter 38, it lists "Saucha" as a high quality found in the liberated, happy and dharmic person, Bhagavad Gita describes purity at three levels in Book 17, verses 14-16, namely body, speech and thoughts. Purity of body comes from cleanliness of body as well as from what one eats and drinks. Purity of speech comes from being truthful and through use of words that are not injurious, hurtful or distressing to others or self. Purity of thoughts comes from reflection, peace of mind, silence, calmness, gentleness and purity of being. Purity of mind, speech and body has been one of the important virtues in Indian philosophy. | Religion&Philosophy&Ethics | https://en.wikipedia.org/wiki?curid=8455324 | Shaucha |