This document provides an overview of frameworks for thinking ethically. It discusses what ethics refers to, noting that ethics tells us how humans ought to act in different situations. The document outlines different stages of ethical thinking and factors that can stimulate growth through these stages, including education. It also discusses why identifying ethical standards can be difficult, noting we must determine what ethical standards are based on and how they apply to specific situations. Several approaches to determining ethical standards are presented: utilitarian, rights-based, fairness/justice, and the common good.

1. Ed Geraty LCSW-CEd Geraty LCSW-C
A Framework ForA Framework For
Thinking EthicallyThinking Ethically

2.  We all have an image of how we areWe all have an image of how we are
when we act "at our best."when we act "at our best."
 We also have our own idea of how anWe also have our own idea of how an
ethical community, business,ethical community, business,
government, or society should act.government, or society should act.

3. What is Ethics?What is Ethics?
 Ethics refers to standards of behaviorEthics refers to standards of behavior
that tell us how human beings oughtthat tell us how human beings ought
to act in the many situations into act in the many situations in
which they find themselves.which they find themselves.

4. what ethics is NOTwhat ethics is NOT
• Ethics is not the same as feelings.Ethics is not the same as feelings.
• Feelings provide important information forFeelings provide important information for
our ethical choices. Some people haveour ethical choices. Some people have
highly developed habits that make themhighly developed habits that make them
feel bad when they do something wrong,feel bad when they do something wrong,
but many people feel good even thoughbut many people feel good even though
they are doing something wrong.they are doing something wrong.
• And often our feelings will tell us it isAnd often our feelings will tell us it is
uncomfortable to do the right thing if it isuncomfortable to do the right thing if it is
hard.hard.
• What ethical decisions have you had toWhat ethical decisions have you had to
make that didn’t feel good?make that didn’t feel good?

5. • Ethics is not religionEthics is not religion. Many people are not. Many people are not
religious, but ethics applies to everyone.religious, but ethics applies to everyone.
• Most religions do advocate high ethicalMost religions do advocate high ethical
standards but sometimes do not addressstandards but sometimes do not address
all the types of problems we face.all the types of problems we face.
• What, in your OPINION, are some religiousWhat, in your OPINION, are some religious
beliefs held by some that to you, wouldbeliefs held by some that to you, would
not be ethical?not be ethical?

6. • Ethics is not following the law.Ethics is not following the law.
• A good system of law does incorporate manyA good system of law does incorporate many
ethical standards, but law can deviate from whatethical standards, but law can deviate from what
is ethical. Law can become ethically corrupt, asis ethical. Law can become ethically corrupt, as
some totalitarian regimes have made it.some totalitarian regimes have made it.
• Law can be a function of power alone andLaw can be a function of power alone and
designed to serve the interests of narrow groups.designed to serve the interests of narrow groups.
• Law may have a difficult time designing orLaw may have a difficult time designing or
enforcing standards in some important areas, andenforcing standards in some important areas, and
may be slow to address new problems.may be slow to address new problems.
• What are some current or past laws which you doWhat are some current or past laws which you do
not feel are (were) ethical?not feel are (were) ethical?

7. • Ethics is not following culturally acceptedEthics is not following culturally accepted
norms.norms.
• Some cultures are quite ethical, but othersSome cultures are quite ethical, but others
become corrupt -or blind to certain ethicalbecome corrupt -or blind to certain ethical
concerns (as the United States was toconcerns (as the United States was to
slavery before the Civil War). "When inslavery before the Civil War). "When in
Rome, do as the Romans do" is not aRome, do as the Romans do" is not a
satisfactory ethical standard.satisfactory ethical standard.
• What are some current or past culturalWhat are some current or past cultural
norms which you do not feel are (were)norms which you do not feel are (were)
ethical?ethical?

8. • Ethics is not science.Ethics is not science.
• Social and natural science can provideSocial and natural science can provide
important data to help us make betterimportant data to help us make better
ethical choices. But science alone does notethical choices. But science alone does not
tell us what we ought to do. Science maytell us what we ought to do. Science may
provide an explanation for what humansprovide an explanation for what humans
are like.are like.
• But ethics provides reasons for howBut ethics provides reasons for how
humans ought to act. And just becausehumans ought to act. And just because
something is scientifically orsomething is scientifically or
technologically possible, it may not betechnologically possible, it may not be
ethical to do it.ethical to do it.
• What are some scientific or technologicalWhat are some scientific or technological
“advances” that you believe may not be“advances” that you believe may not be
ethical?ethical?

9. Stages of ethical thinkingStages of ethical thinking
 Kohlberg found that a person's abilityKohlberg found that a person's ability
to deal with moral/ethical issues isto deal with moral/ethical issues is
not formed all at oncenot formed all at once..
 Just as there are stages of growth inJust as there are stages of growth in
physical development, thephysical development, the ability toability to
think morally/ethically also developsthink morally/ethically also develops
in stages.in stages.

10.  The earliest level of moral development isThe earliest level of moral development is
that of the child, which Kohlberg called thethat of the child, which Kohlberg called the
preconventionalpreconventional level.level.
 The person at the preconventional levelThe person at the preconventional level
defines right and wrong in terms of whatdefines right and wrong in terms of what
authority figuresauthority figures say is right or wrong or insay is right or wrong or in
terms of what results interms of what results in rewards andrewards and
punishmentspunishments. Any parent can verify this.. Any parent can verify this.
 Ask the four or five year old why stealingAsk the four or five year old why stealing
is wrong, and chances are that they'llis wrong, and chances are that they'll
respond: "Because daddy or mommy saysrespond: "Because daddy or mommy says
it's wrong" or "Because you get spanked ifit's wrong" or "Because you get spanked if
you steal."you steal."

11.  Some people stay at this level all of theirSome people stay at this level all of their
liveslives, continuing to define right and wrong, continuing to define right and wrong
in terms of what authorities say or inin terms of what authorities say or in
terms of reaping rewards or avoidingterms of reaping rewards or avoiding
unpleasant consequences.unpleasant consequences.
 What would be some examples of adultsWhat would be some examples of adults
operating at the preconventional level?operating at the preconventional level?

12.  The second level of moralThe second level of moral
development is the level mostdevelopment is the level most
adolescents reach. Kohlberg calledadolescents reach. Kohlberg called
this thethis the conventionalconventional level.level.
 Usually, the adolescent at theUsually, the adolescent at the
conventional level hasconventional level has internalizedinternalized
the norms of those groups amongthe norms of those groups among
whom he or she liveswhom he or she lives..
 For the adolescent, right and wrongFor the adolescent, right and wrong
are based onare based on group loyaltiesgroup loyalties::
loyalties to one's family, loyalties toloyalties to one's family, loyalties to
one's friends, or loyalty to one'sone's friends, or loyalty to one's
nation.nation.

13.  If you ask adolescents at this levelIf you ask adolescents at this level
why something is wrong or why it iswhy something is wrong or why it is
right, they will tend to answer inright, they will tend to answer in
terms of what their families haveterms of what their families have
taught him or her, what their friendstaught him or her, what their friends
think, or what Americans believe.think, or what Americans believe.
 Many adults remain at this levelMany adults remain at this level,,
continuing to define right and wrongcontinuing to define right and wrong
in terms ofin terms of what society believeswhat society believes oror
based on theirbased on their group normsgroup norms
 What would be some examples forWhat would be some examples for
the adult at this level?the adult at this level?

14.  But if a personBut if a person continues to developcontinues to develop
morally, he or she will reach whatmorally, he or she will reach what
Kohlberg labeled theKohlberg labeled the
postconventionalpostconventional level.level.
 The person at the postconventionalThe person at the postconventional
level stops defining right and wronglevel stops defining right and wrong
in terms of group loyalties or norms.in terms of group loyalties or norms.
Instead, the adult at this levelInstead, the adult at this level
developsdevelops moral principles that definemoral principles that define
right and wrong from a universalright and wrong from a universal
point of viewpoint of view..

15.  The moral principles of theThe moral principles of the
postconventional person arepostconventional person are
principles that are more universalprinciples that are more universal
because they takebecause they take everyone'severyone's
interest into accountinterest into account..

16.  If you ask a person at theIf you ask a person at the
postconventional level why something ispostconventional level why something is
right or wrong, she or he will appeal toright or wrong, she or he will appeal to
what promotes or doesn't promotewhat promotes or doesn't promote
universal ideals like global justice oruniversal ideals like global justice or
human rights or human welfare.human rights or human welfare.
 What would be examples of individuals,What would be examples of individuals,
past or present, who you believepast or present, who you believe
operate(d) at the postconventional level?operate(d) at the postconventional level?

17.  Many factors can stimulate a person's growthMany factors can stimulate a person's growth
through the three levels of moral development.through the three levels of moral development.
 One of the most crucial factors, Kohlberg found,One of the most crucial factors, Kohlberg found,
isis educationeducation..
 Kohlberg discovered that when his subjects tookKohlberg discovered that when his subjects took
courses in ethics and these coursescourses in ethics and these courses challengedchallenged
themthem to look at issues from a universal point ofto look at issues from a universal point of
view, they tended to move upward through theview, they tended to move upward through the
levels.levels.
 He also discovered that individuals who are in theHe also discovered that individuals who are in the
earlier stages cannot comprehend the beliefs andearlier stages cannot comprehend the beliefs and
actions of individuals at later stages.actions of individuals at later stages.
 Can you think of societal examples where, in yourCan you think of societal examples where, in your
opinion, this occurred?opinion, this occurred?

18. Why Is It Difficult to IdentifyWhy Is It Difficult to Identify
Ethical Standards?Ethical Standards?
 There are two fundamental problemsThere are two fundamental problems
in identifying the ethical standardsin identifying the ethical standards
we are to follow:we are to follow:
 1.1. On what do we base our ethicalOn what do we base our ethical
standards?standards?
 2.2. How do those standards getHow do those standards get
applied to specific situations we face?applied to specific situations we face?

19.  If our ethics are not based on feelings,If our ethics are not based on feelings,
religion, law, accepted social practice, orreligion, law, accepted social practice, or
science,science, what are they based on?what are they based on?
 Many philosophers and ethicists haveMany philosophers and ethicists have
attempted to help us answer this criticalattempted to help us answer this critical
question.question.
 They have suggested at leastThey have suggested at least fivefive
differentdifferent sourcessources of ethical standards weof ethical standards we
generally use.generally use.

20. The Utilitarian ApproachThe Utilitarian Approach
 Some ethicists emphasize that the ethicalSome ethicists emphasize that the ethical
action is the one that providesaction is the one that provides the mostthe most
good or does the least harmgood or does the least harm, or, to put it, or, to put it
another way, produces the greatestanother way, produces the greatest
balance of good over harm.balance of good over harm.

 Example: An ethical corporate action,Example: An ethical corporate action,
then, is the one that produces the greatestthen, is the one that produces the greatest
good and does the least harm for all whogood and does the least harm for all who
are affected-customers, employees,are affected-customers, employees,
shareholders, the community, and theshareholders, the community, and the
environmentenvironment

21.  Ethical warfareEthical warfare balancesbalances thethe goodgood
achievedachieved in ending perceived terrorismin ending perceived terrorism
with thewith the harm done to allharm done to all parties throughparties through
death, injuries, and destruction.death, injuries, and destruction.
 The utilitarian approach deals withThe utilitarian approach deals with
consequencesconsequences.. Pros and Cons.Pros and Cons.
 It tries both to increase the good done andIt tries both to increase the good done and
to reduce the harm done.to reduce the harm done.
 Examples of a utilitarian approach?Examples of a utilitarian approach?

22. The Rights ApproachThe Rights Approach
 Other philosophers and ethicists suggestOther philosophers and ethicists suggest
that the ethical action is the one thatthat the ethical action is the one that bestbest
protects and respects the moral rights ofprotects and respects the moral rights of
those affected.those affected.
 This approach starts from the belief thatThis approach starts from the belief that
humans have ahumans have a dignity based on theirdignity based on their
human nature per sehuman nature per se or on their ability toor on their ability to
choose freely what they do with theirchoose freely what they do with their
lives.lives.
 On the basis of such dignity, they have aOn the basis of such dignity, they have a
right to be treated as endsright to be treated as ends andand not merelynot merely
as means to other endsas means to other ends

23.  The list of “moral” rights -including theThe list of “moral” rights -including the
rights to make one's own choices aboutrights to make one's own choices about
what kind of life to lead, to be told thewhat kind of life to lead, to be told the
truth, not to be injured, to a degree oftruth, not to be injured, to a degree of
privacy, and so on-is widely debated;privacy, and so on-is widely debated;
 Examples of debates currently?Examples of debates currently?
 some now argue that non-humans havesome now argue that non-humans have
rights, too.rights, too. Any examples here?Any examples here?
 Also, it is often said that rights implyAlso, it is often said that rights imply
duties-in particular, the duty to respectduties-in particular, the duty to respect
others' rightsothers' rights

24. The Fairness or Justice ApproachThe Fairness or Justice Approach
 Aristotle and other Greek philosophersAristotle and other Greek philosophers
have contributed the idea thathave contributed the idea that all equalsall equals
should be treated equallyshould be treated equally..
 Today we use this idea to say that ethicalToday we use this idea to say that ethical
actions treat all human beings equally-or ifactions treat all human beings equally-or if
unequally, then fairly based on someunequally, then fairly based on some
standard that is defensible.standard that is defensible.
 We pay people more based on their harderWe pay people more based on their harder
work or the greater amount that theywork or the greater amount that they
contribute to an organization, and say thatcontribute to an organization, and say that
is fair.is fair.

25. The Common Good ApproachThe Common Good Approach
 The Greek philosophers have alsoThe Greek philosophers have also
contributed the notion thatcontributed the notion that life inlife in
community is a good in itselfcommunity is a good in itself and ourand our
actions should contribute to that life.actions should contribute to that life.
 This approach suggests that theThis approach suggests that the
interlocking relationships of societyinterlocking relationships of society
are the basis of ethical reasoningare the basis of ethical reasoning andand
thatthat respect and compassion for allrespect and compassion for all
others-especially the vulnerableothers-especially the vulnerable-are-are
requirements of such reasoning.requirements of such reasoning.

26.  This approach also calls attention toThis approach also calls attention to
thethe common conditionscommon conditions that arethat are
important to the welfare of everyone.important to the welfare of everyone.
 This may be aThis may be a systemsystem of laws,of laws,
effective police and fire departments,effective police and fire departments,
health care, a public educationalhealth care, a public educational
system, or even public recreationalsystem, or even public recreational
areas.areas.

27. The Virtue ApproachThe Virtue Approach
 A very ancient approach to ethics isA very ancient approach to ethics is
that ethical actions ought to bethat ethical actions ought to be
consistent with certainconsistent with certain ideal virtuesideal virtues
that provide for thethat provide for the full developmentfull development
of our humanity.of our humanity.
 These virtues are dispositions andThese virtues are dispositions and
habits that enable us to acthabits that enable us to act
according to theaccording to the highest potential ofhighest potential of
our characterour character and on behalf of valuesand on behalf of values
likelike truth and beautytruth and beauty..

28.  Honesty, courage, compassion,Honesty, courage, compassion,
generosity, tolerance, love, fidelity,generosity, tolerance, love, fidelity,
integrity, fairness, self-control, andintegrity, fairness, self-control, and
prudence are all examples ofprudence are all examples of virtuesvirtues..
 Virtue ethics asks of any action,Virtue ethics asks of any action,
""What kind of person will I become ifWhat kind of person will I become if
I do this?"I do this?" or "or "Is this actionIs this action
consistent with my acting at myconsistent with my acting at my
best?"best?"

29. Putting the Approaches TogetherPutting the Approaches Together
 Each of the approaches helps usEach of the approaches helps us
determine what standards of behavior candetermine what standards of behavior can
be considered ethical. There are stillbe considered ethical. There are still
problems to be solved, however.problems to be solved, however.
 The first problem is thatThe first problem is that we may not agreewe may not agree
on the content of some of these specificon the content of some of these specific
approaches.approaches.
 WeWe may not all agree to the same set ofmay not all agree to the same set of
human and civil rights.human and civil rights.

30.  WeWe may not agree on what constitutes themay not agree on what constitutes the
common goodcommon good..
 WeWe may not even agree on what is a good andmay not even agree on what is a good and
what is a harmwhat is a harm..
 The second problem is thatThe second problem is that the differentthe different
approaches may not all answer the questionapproaches may not all answer the question
"What is ethical?" in the same way."What is ethical?" in the same way.
 Nonetheless, each approach gives us importantNonetheless, each approach gives us important
information with which to determine what isinformation with which to determine what is
ethical in a particular circumstance. And muchethical in a particular circumstance. And much
more often than not, the different approaches domore often than not, the different approaches do
lead to similar answers.lead to similar answers.

31. Ethical DecisionsEthical Decisions
 Making good ethical decisions requires aMaking good ethical decisions requires a
trained sensitivity to ethical issues and atrained sensitivity to ethical issues and a
practiced method forpracticed method for exploring the ethicalexploring the ethical
aspects of a decision and weighing theaspects of a decision and weighing the
considerationsconsiderations that should impact ourthat should impact our
choice of a course of action.choice of a course of action.
 Having aHaving a methodmethod for ethical decisionfor ethical decision
making is absolutely essential. Whenmaking is absolutely essential. When
practiced regularly, the method becomespracticed regularly, the method becomes
so familiar that we work through itso familiar that we work through it
automatically without consulting theautomatically without consulting the
specific stepsspecific steps

32.  The more difficult the ethical choiceThe more difficult the ethical choice
we face, the more we need to rely onwe face, the more we need to rely on
discussion and dialoguediscussion and dialogue with others .with others .
 Only by careful exploration of theOnly by careful exploration of the
problem, aided by theproblem, aided by the insights andinsights and
different perspectives of othersdifferent perspectives of others, can, can
we make good ethical choices in suchwe make good ethical choices in such
situations.situations.
 The following framework for ethicalThe following framework for ethical
decision making is a useful methoddecision making is a useful method
for exploring ethical dilemmas andfor exploring ethical dilemmas and
identifying ethical courses of action.identifying ethical courses of action.

33. A Framework for Ethical Decision MakingA Framework for Ethical Decision Making
 Recognize an Ethical IssueRecognize an Ethical Issue
 1.1. Is there something wrong personally,Is there something wrong personally,
interpersonally, or socially?interpersonally, or socially? Could theCould the
conflict, the situation, or the decision beconflict, the situation, or the decision be
damaging to people or to the community?damaging to people or to the community?
 2. Does the issue go beyond legal or2. Does the issue go beyond legal or
institutional concerns?institutional concerns? What does it do toWhat does it do to
peoplepeople, who have dignity, rights, and, who have dignity, rights, and
hopes for a better life together?hopes for a better life together?

34. Get the FactsGet the Facts
 3. What are the relevant3. What are the relevant factsfacts of the case?of the case?
What facts are unknown?What facts are unknown?
 4. What individuals and groups have an4. What individuals and groups have an
importantimportant stake in the outcomestake in the outcome? Do some? Do some
have a greater stake because they have ahave a greater stake because they have a
special need or because we have specialspecial need or because we have special
obligations to them?obligations to them?
5.5. What are the options for acting?What are the options for acting? HaveHave
all the relevant persons and groups beenall the relevant persons and groups been
consulted? If you showed your list ofconsulted? If you showed your list of
options to someone you respect, whatoptions to someone you respect, what
would that person say?would that person say?

35.  Evaluate Alternative Actions FromEvaluate Alternative Actions From
Various Ethical PerspectivesVarious Ethical Perspectives
 6. Which option will produce the6. Which option will produce the
most good and do the least harm?most good and do the least harm?

36. Utilitarian Approach:Utilitarian Approach: The ethicalThe ethical
action is the one that willaction is the one that will
produce the greatest balance ofproduce the greatest balance of
benefits over harms.benefits over harms.
 7.7. Even if not everyone gets all theyEven if not everyone gets all they
want, will everyone's rights andwant, will everyone's rights and
dignity still be respected?dignity still be respected?

37. Rights ApproachRights Approach: The ethical: The ethical
action is the one that mostaction is the one that most
dutifully respects the rights of alldutifully respects the rights of all
affected.affected.
 8.8. Which option is fair to allWhich option is fair to all
stakeholdersstakeholders??

38. Fairness or Justice Approach:Fairness or Justice Approach:
The ethical action is the one thatThe ethical action is the one that
treats people equally, or iftreats people equally, or if
unequally, that treats peopleunequally, that treats people
proportionately and fairly.proportionately and fairly.
 9.9. Which option would help allWhich option would help all
participate more fully in the life weparticipate more fully in the life we
share as a family, community,share as a family, community,
society?society?

39. Common Good ApproachCommon Good Approach: The: The
ethical action is the one thatethical action is the one that
contributes most to thecontributes most to the
achievement of a qualityachievement of a quality
common life together.common life together.
 10.10. Would you want to become theWould you want to become the
sort of person who acts this waysort of person who acts this way
(e.g., a person of courage or(e.g., a person of courage or
compassion)?compassion)?

40.  Virtue Approach:Virtue Approach: The ethical action isThe ethical action is
the one that embodies the habits andthe one that embodies the habits and
values of humans at their best.values of humans at their best.
 Make a Decision and Test ItMake a Decision and Test It
 11.11. Considering all these perspectives,Considering all these perspectives,
which of the options is the right or bestwhich of the options is the right or best
thing to do?thing to do?
 12. If you told someone you respect why12. If you told someone you respect why
you chose this option, what would thatyou chose this option, what would that
person say?person say? If you had to explain yourIf you had to explain your
decision on television, would you bedecision on television, would you be
comfortable doing so?comfortable doing so?

41. Act, Then Reflect on the DecisionAct, Then Reflect on the Decision
LaterLater
 13.13. Implement your decision. HowImplement your decision. How
did it turn out for all concerned? Ifdid it turn out for all concerned? If
you had it to do over again, whatyou had it to do over again, what
would you do differently?would you do differently?

42. Practicing Daily EthicsPracticing Daily Ethics
 TheThe FiveFive Questions: A SystematicQuestions: A Systematic
ApproachApproach
 People need a systematic way toPeople need a systematic way to
approach living an ethical life. Hereapproach living an ethical life. Here
are five questions that, used daily,are five questions that, used daily,
can help with the how-to of everydaycan help with the how-to of everyday
morality.morality.

43. Did I practice any virtues today?Did I practice any virtues today?
 InIn The Book of VirtuesThe Book of Virtues, William Bennett, William Bennett
notes that virtues are "habits of the heart"notes that virtues are "habits of the heart"
we learn through models--the lovingwe learn through models--the loving
parent or aunt, the demanding teacher,parent or aunt, the demanding teacher,
the respectful manager, the honestthe respectful manager, the honest
shopkeeper. They are the best parts ofshopkeeper. They are the best parts of
ourselves.ourselves.
 Ask yourself,Ask yourself, Did I cross a line today thatDid I cross a line today that
gave up one of those parts? Or was I, atgave up one of those parts? Or was I, at
least some of the time, a person wholeast some of the time, a person who
showed integrity, trustworthiness,showed integrity, trustworthiness,
honesty, compassion, or any of the otherhonesty, compassion, or any of the other
virtues I was taught as a child?virtues I was taught as a child?

44. Did I do more good than harmDid I do more good than harm
today?today?
 Consider the short term and long-Consider the short term and long-
term consequences of your actions.term consequences of your actions.

45. Did I treat people with dignityDid I treat people with dignity
and respect today?and respect today?
 All human beings should be treated withAll human beings should be treated with
dignity simply because they are human.dignity simply because they are human.
People have moral rights, especially thePeople have moral rights, especially the
fundamental right to be treated as freefundamental right to be treated as free
and equal human beings, not as things toand equal human beings, not as things to
be manipulated, controlled, or cast away.be manipulated, controlled, or cast away.
 How did my actions today respect theHow did my actions today respect the
moral rights and the dignified treatment tomoral rights and the dignified treatment to
which every person is entitled?which every person is entitled?

46. Was I fair and just today?Was I fair and just today?
 Did I treat each person the sameDid I treat each person the same
unless there was some relevantunless there was some relevant
moral reason to treat him or hermoral reason to treat him or her
differently?differently?
 Justice requires that we be fair in theJustice requires that we be fair in the
way we distribute benefits andway we distribute benefits and
burdens. Whom did I benefit andburdens. Whom did I benefit and
whom did I burden? How did Iwhom did I burden? How did I
decide?decide?

47. Was my community better because I was in it?Was my community better because I was in it?
Was I better because I was in my community?Was I better because I was in my community?
 Consider your primary community,Consider your primary community,
however you define it--neighborhood,however you define it--neighborhood,
apartment building, family, company,apartment building, family, company,
church, etc.church, etc.
 Now ask yourself, Was I able to getNow ask yourself, Was I able to get
beyond my own interests to make thatbeyond my own interests to make that
community stronger? Was I able to drawcommunity stronger? Was I able to draw
on my community's strengths to help meon my community's strengths to help me
in my own process of becoming morein my own process of becoming more
human?human?

48. From Everyday Ethics to Moral LeadershipFrom Everyday Ethics to Moral Leadership
 This everyday ethical reflection must occurThis everyday ethical reflection must occur
before we can effectively confront thebefore we can effectively confront the
larger moral questions.larger moral questions.
 A person who wants to take moralA person who wants to take moral
leadership on global issues must,leadership on global issues must,
according to author Parker Palmer, "takeaccording to author Parker Palmer, "take
special responsibility for what's going onspecial responsibility for what's going on
inside his or her own self, inside his or herinside his or her own self, inside his or her
own consciousness, lest the act ofown consciousness, lest the act of
leadership create more harm than good.“leadership create more harm than good.“

 All of us can be leaders for good; theAll of us can be leaders for good; the
choice is ours:choice is ours:

49.  We share a responsibility for creatingWe share a responsibility for creating
the external world by projectingthe external world by projecting
either a spirit of light or a spirit ofeither a spirit of light or a spirit of
shadow on that which is other thanshadow on that which is other than
us.us.
 We project either a spirit of hope orWe project either a spirit of hope or
a spirit of despair.... We have aa spirit of despair.... We have a
choice about what we are going tochoice about what we are going to
project, and in that choice we helpproject, and in that choice we help
create the world that is.create the world that is.

50. Case StudiesCase Studies
 See handoutsSee handouts

51. CitationCitation
 Much of this information was takenMuch of this information was taken
directly from an article written by thedirectly from an article written by the
Center for Applied Ethics at SantaCenter for Applied Ethics at Santa
Clara University, and has been usedClara University, and has been used
with their permission.with their permission.
www.scu.edu/ethicswww.scu.edu/ethics