Professional ethics are principles that govern the behavior of a person or group in a business environment. Like values, professional ethics provide rules on how a person should act towards other people and institutions in such an environment.Ethics or moral philosophy is a branch of philosophy that "involves systematizing, defending, and recommending concepts of right and wrong behavior". The field of ethics, along with aesthetics, concerns matters of value, and thus comprises the branch of philosophy called axiology.

1. PROFESSIONAL ETHICS

2. DEFINITION AND BASIC IDEA
 Greek word : Ethos / Ethikos = Character
 Concerned with the principles of right conduct.
 Study of value or quality.
 Deals with the concepts of right, wrong, good, bad
and responsibility, moral duty and obligation.
 Principles of conduct governing an individual or
group.
 "Ethic is a study of morality".
 "A set of moral standards" is worked out from
human reason and experience.
2

3. 4 ETHICAL THEORIES.
1. UTILITARIANISM
2. DUTY ETHICS
3. RIGHT ETHICS
4. VIRTUE ETHICS
3

4. UTILITARIANISM
 Utilitarianism seeks to produce the most utility, defined
as a balance between good and bad consequences of
an action, taking into account the consequences for
everyone affected.
 Utilitarianism : It holds that those actions are good that
serve top maximize human well-being. Emphasis in
utilitarianism is not on maximizing the well-being of the
individual but rather on maximizing the well-being of
society as a whole and as such it is somewhat a
collectivist approach. E.g. Dam construction
 Two Parts
 Act utilitarianism: focuses on individual actions rather
than rules.
 Rule utilitarianism: differs from act utilitarianism, moral
rules are most important.
4

5. DUTY ETHICS
 It contends that there are duties that should be
performed regardless of whether these act badly to
the most good.
 Duty Ethic and Right ethics are similar to each
other.
 They hold that those actions are good that respect
the rights of the individual. Here good
consequences for society as a whole are not the
only moral consideration.
 Immanuel Kant says moral duties are fundamental
ethical actions are those which can be written down
as duties. Be honest, don't' cause suffering for
others, be fair to others. 5

6. RIGHTS ETHICS
 They emphasize that we all have moral rights, and
any action that violets these rights is ethically
unacceptable. Here overall good of the actions is
not taken into account.
 Right ethics was formulated by John Locke
statement: humans have the right to life, liberty and
property. People have fundamental rights that other
people have duty to respect.
6

7. VIRTUE ETHICS
 Regards actions as right that manifest good character
traits (virtues) and regards actions as bad that display bad
character traits (vices) ; this ethical theory focuses on the
type of person we should strive for to be virtue ethics is
interested in determining what kind of people we should
be.
 Virtue is defined as moral distinction and goodness. A
virtuous person exhibits good and beneficial qualities.
 Actions are considered right if they support good
character traits and wrong if they support bad character
traits.
 Focuses on words such as responsibility, honesty,
competence, loyalty, trustworthiness, fairness, caring,
respect, citizenship. 7

8. BRANCHES OF ETHICS
 01. Normative Ethics
 02. Meta Ethics
 03. Applied Ethics
 04. Moral Ethics
 05. Descriptive Ethics
8

9. 01. NORMATIVE ETHICS :
(LARGEST BRANCH)
 Classifies actions as right and wrong.
 regards ethics as a set of norms related to actions
 how individuals can figure out the correct moral
actions that they should take
 Socrates & John Stuart Mill (Philosophers)
 norm = standard – It is the attempt to find a single
test or criterion for what constitutes moral behaviour
and what does not.
 bridges the gap between meta-ethics & applied
ethics – how to judge right from wrong.
9

10. 02. META ETHICS : META = BEYOND, AFTER
 the shedy of origin and meaning of ethical concepts
 seeks to understand the nature of ethical properties
and judgments
 where the ethical notions came from and what they
mean – whether there is an ethical system
independent of our own opinions that could be
applied to any situation
 investigates whether our ethical principles are
merely social inventions ? – Do they involve more
than expressions of our individual emotions ?
 focuses on universal issues, the will of God, the
role of reason in ethical judgments
10

11. 03. APPLIED ETHICS :
 applies normative ethical theories to specific
controversial issues.
 shedy of applying theories from philosophers to
ethics in everyday life.
 medical ethics, engineering ethics, legal ethics,
political ethics, environmental ethics
11

12. 04. MORAL ETHICS :
 questions how individuals develop their morality,
why certain aspects of morality differ between
cultures and why certain aspects of morality are
generally universal.
 Moral ethics rarely change within a culture / religion
 not related to professional work
 influenced by society culture and religion.
12

13. 05. DESCRIPTIVE ETHICS :
 More specific in its approach.
 focuses on how human beings actually operate in
the real word rather than theorizing on how they
should operate.
 Study of people's views about moral belief
 Analyses peoples moral values, standards and
bahaviour
 based on data and facts
 Ask what actually is.
13

14. LAW AND ETHICS
 Law  A set of rules and regulation, created by the
government to govern the whole society.
 Ethics cannot be legislated, it has to come through
conviction and self-discipline.
 Ethics and laws are independent of each other.
 What is legal may not be ethical for vice-a-versa,
Gambling, drinking alcohol.
 Law is generally derived from social ethics. Both
laws and ethics are necessary for a stable and
functioning society.
14

15. PERSONAL ETHICS
 Personal ethics involve one's morals and values.
 They are instilled during childhood by parents,
family and friends
 deep-rooted principles – how one follows it
determines the kind of person he is
 personal ethics refer to the ethics that a person
identifies within respect to people and situations
that they deal within every day.
15

16. PROFESSIONAL ETHICS :(BUSINESS ETHICS)
 Refers to the ethics that a person must follow in respect to
their interactions and business dealings in their
professional life.
 attempts to apply general moral principles to business
activities in order to resolve or to clarify the moral issues
developed in business.
 Peter Drucker "Business Ethics in plain everyday honesty".
 David Fitzche : "Business Ethics is a process of availiating
decisions, either pre or post, with respect to the moral
standard of the society's culture".
 Many corporate lay emphasis on commitment to promoting
non-economic social value under the variety of headings
(Ethics code, social responsibility).
16

17. PERSONAL ETHICS VIZ-A-VIA PROFESSIONAL
ETHICS
Personal Ethics Both Professional Ethics
openness Transparency Abiding by the law
honesty Accountability non discrimination
friendliness fairness Aboding by
respect for others kindness industry standards
loyalty commitment to fair trade and fair
personal
responsibility
sustainability worker treatment
Honesty least harm confidentiality
Integrity punctuality worker safety
17

18. BOTH P.E. & PR.E REPRESENT MORAL
VALUES
 both define behavior of individuals in their
interactions.
 follow moral standards of respective fields.
 related to public duty and describe one's interaction
with the society
 dilemmas are involved related to conflicts of interest.
 conflicts create stress
 applying personal ethics to business decision could
bad to legal issue and dispute.
18

19. 06. DEVELOPING AN ETHICAL CODE :
 An individual's ethical code has its roots in his
childhood.
 come from variety of resources – family, religion,
community, school, friends.
 over the course of time, his experience and changing
circumstances drive him to returns and reshape his
ethical code multiple lines.
 business ethics = personal ethics code + workplace
experience.
 Business ethics also change
 a company's business code is different from person's
ethical code.
 business ethics can be quantified more easily. 19

20. ADVANTAGES OF PROFESSIONAL ETHICS :
 (1) Attracting and retaining good employees.
 Talented individuals at all levels want to be
compensated fairly for their work and dedication.
 career advancement within the organization –
based on the quality of work not on favoritism.
 People wish to join the organization with high
ethical values.
 Trustworthy, reliable, environment, team work,
productivity and employees growth support.
20

21. ADVANTAGES OF PROFESSIONAL ETHICS :
 (2) Investor Loyalty :
 It is a process where the company is concerned
about social responsibility, and reputation where in
people invest.
 Investors are much aware of ethical environment,
efficiency, productivity and profits.
21

22. ADVANTAGES OF PROFESSIONAL ETHICS :
 (3) Customer satisfaction :
 It is a marketing term that measure s how products
or services supplied by a company meet a
customer's satisfaction is important.
 Company should evoke trust and respect among
customers for enduring success through good
ethical practices.
22

23. ADVANTAGES OF PROFESSIONAL ETHICS :
 (4) Avoid legal problems :
 If a company's management in pursuit of profit, may
not fully comply with the environmental regulations
or labour law, safety hazards or using substandard
raw material, the penalties can be severe, legal
fees and fines are severe. This resulting negative
publicity can damage company's reputation.
 highest ethical standards take time to train every
member of the organization about the conduct
23

24. ADVANTAGES OF PROFESSIONAL ETHICS :
 5) Better for society :
 beneficial for the company – through its behavior,
impact and environmental foot prints.
24

25. CONCEPT OF MORALITY :
 Morals : Principles of right and wrong
 Ethics : A set of moral principles guiding
behavior and actions.
 Laws : Binding codes of conduct; formally
recognized and enforced company policies.
 Profession :
 Professions are those occupations that require both
advanced study and mastery of a specialized body of
knowledge, and undertake to promote, ensure or
safeguard some aspects of others will being.
25

26. WHAT IS MORALITY ?
 Morality is a human attempt to define what is right
and wrong about our actions and thoughts, and what
is good and bad about our being who we are.
 It is defined as conformity to the right conduct rules.
 Means rightness or goodness
 Complex concept and philosophical beliefs
 Complex concept and philosophical beliefs
 Learnt from parents, teacher, religious leaders,
friends, experiences.
 Is anything or practice within a particular moral code.
26

27. MORAL VS NON-MORAL
 01. What falls outside the sphere of morality is non-
moral / immoral.
 02. Experts have suggested characteristics to
distinguish from moral standards and non-moral
standards.
 2.1 Moral standards involve serious wrongs and
significant benefits.
 Matters that affect, injure or benefit human beings.
 Friendship, mutual love, inner peace, sense of
fulfilment and contentment in life, freedom from
moral guilt are the benefits of moral standards.
27

28. MORAL VS NON-MORAL
 2.2 Moral standards ought to be preferred to other
values.
 Overriding character
 a person has to do something, may be against his will,
self-interest.
 Not only rules but also concern with priorities of life.
 Devoting the life to painting, arts, music, but then what
about family?
 Laws become immoral civil disobedience is the way.
 2.3 Moral standards are not laid by the authority.
 Moral standards are not formed or changed by decision
of particular authority or body.
 Validity based on reason which justify them.
 “Must” do task even if it clashes with self-interest. 28

29. MORAL VS NON-MORAL
 2.4 Moral standards are universal.
 Moral standards must apply to all who are in the
relevantly same situation.
 “Do unto other what you would them do into you”
 Reasonable ground for treatment.
 It is consistent too. One’s value judgments.
 2.5 Moral standards are based on impartial
considerations.
 Evaluates a universal standpoint in which each person’s
interests are impartially concerted as equal.
 Being free from blas or prejudice – equal and adequate
consideration to all concerned parties. 29

30. MORAL VS NON-MORAL
 2.6 Moral standards are self-inflicting
 Not following moral standards will make the person
feel guilty or ashamed of misbehavior.
30

31. MORALITY AND ETIQUETTES:
 Etiquettes refer to any special code of behavior,
chewing with one’s mouth open.
 Such people are called ill-mannered, impolite,
uncivilized, but not immoral.
 But you can’t call a female subordinate “honey”
“doll”. Such examples have moral implications
31

32. MORALITY AND PROFESSIONAL CODE
 Rules that govern the conduct of members of a
given profession.
 Understood to have agreed to abide by those rules
as a condition of their engaging in that profession.
32

33. MORALITY AND LAW
 Law  is the set of rules and regulations informed
by the state to regulate human behavior.
 Morality  Ethical code of conduct.
 Morality are the basis for the Law,
 Morality and law are related – sometimes used
interchangeably since ancient times, but they are
different.
33

34. WHAT IS LAW? (LAWS PLAY A CENTRAL ROLE IN THE
POLITICAL, SOCIAL AND ECONOMIC LIFE IN A COUNTRY)
 System of rules and regulations, created and enforced
by the administrative authority of the country with the
intention of regulating human behavior for the common
good.
 Fair and just rules of conduct for a community
 Rules and regulations in society to maintain order and
decorum
 Should be obeyed and respected by all those living in
that society or country.
 e.g. laws regarding matrimony, infrastructure and
transport, lifestyles, finance and economy.
34

35. WHAT IS LAW? (LAWS PLAY A CENTRAL ROLE IN
THE POLITICAL, SOCIAL AND ECONOMIC LIFE IN A
COUNTRY)
 Created by state and its institutions.
 Enforced according to their acceptance by the
majority of the people.
 In the form of state constitutions, treatise, acts,
local laws, statutes, executive orders.
 Enforced by the ruling party to maintain orderliness
of that society.
35

36. NECESSITIES OF LAW MAKING. (WHAT IS
REQUIRED?)
 The authority of the state.
 Authorized institutions that have the right to
formulate laws
 Constitutions have been given the authority to do
so by the state.
 Punishments exist for breaking the law
 Imposed by those given state authority to do so.
 Law mandates its citizens of what should be
followed, along with sanctions or penalties.
36

37. WHAT IS MORALITY?
 Social principles that define what is morally right and wrong.
 Ethical code of conduct of a person
 “Intention of a person” defines the right and wrong.
 Concerned with both the external acts and internal motives
for that action or occurrence.
 Social concepts such as ethics, religious teachings influence
morality.
 However, morality influences the emergence of laws.
 No enforced punishment for immoral acts or ways
 Emphasizes the fact that immoral action is followed by
negative consequences and the does will have to suffer.
 Rules & regulations or do’s or don’ts are not acts or
mandates, they are beliefs and practices. 37

38. RELATION BETWEEN MORALITY AND LAWS.
 Morality influences the law, with ethical reasons.
 Morality stands as he fundamental basis for the
ideal set of laws.
 Morality aims at uplifting the moral standards of the
people, for law it is maintenance.
38

39. RELIGION AND MORALITY
 Many religions have value framework for personal
behavior meant to guide adherents in determining
right and wrong.
 A divine influence in proposed as inspiration for
texts, holy texts that dictate moral principles they
offer pleasant after life as they are approved by the
God / Gods.
 Come from holy books, oral & written traditions, and
religious leaders.
39

40. TWO VIEWPOINTS.
 Both are conceptually and principlistically different.
 Morality is doing right regardless of what you are
told.
 Religion is doing what you are told regardless of
what is right.
 Both overlap
 Religion without morality is superstition and curse,
and morality without religion is impossible.
40

41.  Morality
 Value judgments
 Religions
Source of what is light
Rules and laws by the religious leaders
Polytheistic religions draw from broad canons of religious
works.
Secular relationship between crime and religion and other
behavior that does not adhere to contemporary law and
social norms.
Sometimes mixed and sometimes contradictory.
Whether value framework provided by the religious faith are
useful or not is a debatable matter.
Religious leaders assert that moral life cannot be led without an
absolute lawgiver  others say moral behaviour does not
rely on religion – there are ethical challenges within religious.
41

42. RELATIONSHIP BETWEEN RELIGION AND
MORALITY
 Ethical traditions, religious traditions co-exist with secular
value framework that includes humanism, utilitarianism and
others.
 Many types of religious values:
 Monotheistic religion = Islam, Judaism, Christianity &
Sikhism (to some extent) define right or wrong by the laws &
rules set by their God and preached by their religious
leaders.
 Polytheistic religious traditions are less absolute.
 In Buddhism: intentions, individuals and circumstances
decide right or wrong.
 In Hinduism: social rank, kinship and stages of life decide
right or wrong.
 Modern westerners say: Hinduism is most difficult to
understand. 42

43.  UN declaration of Human rights have given
“transcultural” & “trans-religious” ethical concepts
and principles – such as slavery, torture, sexism,
racism, murder, assault, fraud, deceit and
intimidation – which require no reliance on religion
(or social convention) for us to understand they are
“ethically wrong”.
43

44. HOW MORAL STANDARDS ARE FORMED?
 Each person learns moral standards from his or her
parents either through words or actions. The
fundamental concepts of “Right” or “wrong” are formed.
 Parents, family, upbringing also contribute towards
development of moral standards.
 Events, life-shaping events affect most directly and
consciously.
 Religion followed by the society, culture of the society,
religious beliefs, social value and traditions also impact
morality.
 Business Ethics is a specialized study of moral right
and wrong. It concentrates on moral standards as they
apply to business policies, institutions and behaviors.
44

45. INDIAN ETHICAL TRADITION
 Ethics has its roots in its religious and philosophical
thinking.
 Every religious and philosophical system of India
has a prominent ethical component.
 Ethics is the core of all these systems.
 Good moral conduct is essential for a happy and
contented life.
 Without following the path of righteousness, no one
can attain the supreme goal of moksha.
(Renunciation)
 Good deeds and avoid wrong doing
45

46. ETHICS IN VEDA
 Central components of Ethics are represented in Rig-
Veda.
 Presents the idea of all-pervading cosmic order “Rutu”
 harmony and balance in Nature and human society =
means a power or force which is the controller of the
forces of nature and moral values in human society.
 If this harmony is disturbed – disorder and suffering.
 Gives us the idea of Dharma
 Dharma does not mean religion, it means duty,
obligation and righteousness
 Ethical values are considered supreme
 Everyone is expected to perform according to their
social position and station of life. 46

47. ETHICS IN VEDA
 The guidelines and rules of appropriate behaviour are
prescribed in the Dhrmashastras  sociological texts
that tell us about our duties & obligations.
 In Hindu tradition, duty is prescribed as per caste and
stages of life (caste and ashram)
 Four Ashrams 
 Brahmcharya  Student
 Grihastha  householder
 Vanprasthasan  Retirement
 Sanyasashram  Renunciation
47

48. ETHICS IN VEDA
 Four Purusharths
 Dharma  Righteousness
 Artha  Worldly gain
 Kaam  desire fulfillment
 Moksha  Liberation
 Worldly gain  how is it used for the welfare of the
society
48

49. ETHICS IN BHAGAVAD GITA
 Bhagavad Gita is 700 verse Hindu scripture, part of
ancient Sanskrit Epic, the Mahabharata.
 Nishkam Karma  selfless action is advocated.
 An action to be performed without expecting personal
consequences
 Altnlistic action aimed at well-being of others, known
as “Karma Yoga”.
 Ethic of Gita is perfectionist. Devotion, knowledge and
action are the 3 paths of “Moksha”.
 The highest is self-submission “આત્મસમપર્ણ “ –
Refuge with God.
49

50. ETHICS IN BHAGAVAD GITA
 How these doctrines are taught ?
 Synthesis of the Good of society and individual.
Individuality is considered but his soul and universal
soul are not two separate entities. They get
separated / these distinctions are due to our
ignorance.
 Ultimate end is absolute perfection of the individual
attained through consolidation of society and God’s
realization.
 Theory of division of labour (Varna Vyavastha).
 - Not equivalent to the modern scientific division
of labour.
 - A person works / acts as per the intention of
Gods. 50

51. ETHICS IN BHAGAVAD GITA
 Synthesis of Enjoyment and austerity.
 “Nishkam Karma” is not only spiritual viewpoint but
also practical and worldly point.
 Expert synthesis of action, abstinence, enjoyment
and asceticism
 Does not admit of any probability of being deflected
from one’s path and supplies the uninterrupted
power of staying duty bound.
51

52. ETHICS IN BHAGVAD GITA
Nishkam Karma Sakam Karma
1. Doesn’t cause reaction Causes reaction
1. Perfection is the aim Success is the aim
1. Inner autonomy Dependence on praise
1. Freedom (swadheen) Bondage (paradheen)
1. Commitment to work Commitment to reward
1. Work-as-worship – leads
to excellence
Rivalry for excellence /
success
1. Self – enrichment Job – enrichment
1. Leads to higher – self Leads to alienation
52

53. ETHICS IN BHAGAVAD GITA
 Directive of daily duties:
 Gita contains a long description of duties concurring to a
number of different nature of a man, which we must
adhere to.
 Synthesis of determinism and freedom of will.
 God controls the result of action and order of the world-
not-only self-submission but also to act with
determination.
 Being an instrument of divine consciousness implies
action according to internal consciousness because soul
and God are identical – it is divine transformation.
 Self-realization is self-surrender – social service and
devotion to God.
53

54. ETHICS IN BHAGAVAD GITA
 Based on sound metaphysics.
 Branch of philosophy that examines the fundamental
nature of reality, between mind and matter, between
substance and attributes, between potentiality and
actuality
 Although it is theistic, doesn’t encourage blind faith in
any instance.
 Universal message of the Gita.
 In the age of excessive materialism, “Nishkam karma
yoga” have greater importance.
 Faithfully serve as motive to men of any society, any
age.
54

55. ETHICS IN MAHABHARATA
 The whole of the Mahabharata emphasizes the
values of truthfulness, absence of anger, charity,
forgiveness and self-realization, the concept of right
and wrong.
 Only by performing your duties or dharma, you can
attain supreme path.
 It gives prosperity and supreme spiritual good.
55

56. ETHICS IN MAHABHARATA
Ethical approaches Mahabharata incidences
1. Utilization “victory of good over evil” – or heavy
cost paid in form of loss of great
lives
1. Rights and duties “Perform you duties” and don’t think
about its rewards.
1. Justice & fairness To defeat forces of evil and establish
rule of law “Dharma” and ultimately
triumph over evil.
1. Virtue Materialism means nothing without
a strong moral compass to guide
1. Common Good Decision making as bahujana hitaay,
bahujan sukhay – public policy in
India. 56

57. ETHICS IN RAMAYANA
 Offer clear insights into what is right and wrong for a
particular role.
 The same person performs many roles, the dilemma
comes when the demand of one role comes in conflict
with demand of other role.
 Various Role conflicts with example of Ram. Ram as a
son, husband, king, brother, father, warrior.
 Conflicts not easy to resolve but choosing the ideal
path, thorough moral decisions.
 How to incorporate dharma into one’s life – guide for
how to follow dharma and reject Artha through the
experience of its characters.
57

58. ETHICS IN RAMAYANA
1. The relation between Dharma, Artha, Kama and
Moksha.
Human life is often lost while chasing materialism and
desire.
These chase should not be at the cost of
righteousness
The ultimate goal is liberation.
2. Adherence to Truth and one’s word.
One must adhere to Truth and whatever he commits
58

59. ETHICS IN RAMAYANA
3. Fighting against injustice to women
 With example of Jatayu, the ideal of fighting to save a
woman, although being bird Jatayu performed his task
and even died.
4. Showing mercy even to the enemy.
 Vibhishan
 Last times of Ravana when Ram told Laxman to learn
from Ravan as he was Trikal Gyani.
5. The need for the highest standards in a king
 Sita jumping into fire to prove her chastity
 Relinquished Sita due to blame by a Washer man 59

60. BUDDHISM
 Gives primary importance to ethics
 Sometimes called the ethical religion because here
is no discussion on the existence of God, instead
the emphasis on the alleviating the suffering of
humanity.
 Based on life and teaching of Buddha
 The moral instructions are handed down through
traditions.
 The foundation of Ethics is Panchshila
 Refraining from killing
 Refraining from stealing
 Refraining from lying
 Refraining from sexual misconduct
 Refraining from intoxicants
60

61. BUDDHISM
 Sympathy and good will for the suffering people & quality of a
good friend
 The most important ethical value is non-violence and non-
injury to all living beings.
 4 Noble truths
 Life is suffering
 There is a cause for suffering
 There is a way to remove it.
 It can be removed through eightfold path.
 Right view
 Right intention
 Right speech
 Right action
 Right livelihood
 Right effort
 Right mindfulness
 Right concentration 61

62. JAINISM
 Jainism Emphasizes 3 Gems – Triratna.
 Right Vision
 Right knowledge
 Right conduct
 Emphasizes need for reverence
 Also emphasis Punya and Papa
 Right conduct is necessary for spiritual progress
 Non-violence or abstaining from inflicting injury or
any being
 Ahimsa should be followed in thought, word &
deed.
 Forgiveness, humility, simplicity, austerity, restraint,
truthfulness, purity, renunciation, celibacy.
62

63. ETHICS IN ISLAM
 Ethical system “shariah”  Islamic social/legal
system
 Whatever leads to welfare of the individual or
society is morally good
 To zealously guard their behavior, words, thoughts,
intention and observe certain norms and moral
codes in every walk of life, be it family relatives,
business, neighbors, social affair, private & public
life.
 Halal = lawful / permitted
 Haram =unlawful / prohibited
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64. QURAN – SACRED WORD OF GOD. (OLD
ARABIC DIALECT)
 Always respond to a greeting with a better.
 Don’t be arrogant
 Be humble and speak softly
 Be kind to your parents
 Counter evil with good.
 Don’t insult the idolaters
 Don’t be suspicious, or spy on one another
 Invite to God with wisdom and kindness
 Suppress anger and forgive people
 Don’t say bad things
 Don’t make fun of others
 Don’t be racist.
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65. THANK YOU
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