The past decade saw the proliferation of projects that use 3D and related technologies to engage with Indigenous heritage through museum collections and cultural heritage site digitization projects involving the documentation and sometimes physical replication of objects and landscapes; some of these projects involved Indigenous origin communities. Although 3D technologies have become more widespread and accessible, ethical considerations in practice lag behind. The “Ethical Considerations in Three-Dimensional Digitization of Indigenous Heritage” project unites researchers, members of Indigenous communities, and 3D heritage specialists to develop a set of best practices for the responsible conduct of research (RCR). These practices promote ethical cultures in science, technology, engineering, and math (STEM) fields, recognizing Indigenous heritage 3D modeling as a critical part of the broader conversation around decolonization and core methodologies. This article proposes incorporating best practices developed from the RCR findings for 3D digitization projects of Indigenous cultural heritage. We suggest utilizing Collective benefit, Authority to control, Responsibility, and Ethics (CARE) principles, Indigenous Data Sovereignty, and a co-production of knowledge (CPK) framework.

Creating conditions that facilitate sociality and friendship is an important way to address loneliness. But it is not sufficient in itself, as shown by philosopher Anca Gheaus in a recent article. After highlighting the need for alternative ways to address chronic loneliness, Gheaus offers a promising approach: “[c]reating favourable conditions for the appreciation of solitude […]” (Gheaus, 2022, p. 242). In this article, I first expand Gheaus’ account by articulating different dimensions of solitude experiences. Second, I show how cultivation of philosophic contemplation could enhance one’s ability to appreciate solitude.

Uncertainty about the pragmatic context, the fundamental content and hence the philosophical significance of Xenophanes B6 DK prevents this comparatively extensive fragment from playing much of a role in scholarly discussions. This essay reviews interpretations of that difficult text and then offers a new reading which arguably better accords with the preserved Greek, Xenophanes’ other fragments and ritual custom. It is also suggested how B6 fits in with Xenophanes’ philosophical and specifically ethical concerns as evidenced in other fragments.

This article presents a framework to assist with the making of often challenging decisions about engagement and disengagement with patients across mental health services. The framework is based on Beauchamp & Childress’s four principles of clinical ethics. We pose practical questions, illustrated by a clinical vignette, around these four principles in order to aid implementation of ethics-based decision-making. The framework is useful in both complex and seemingly straightforward issues. It can be used as a means of communicating what are often controversial decisions to fellow clinicians and patients.

The tenth anniversary of the publication of Lawrence Gostin’s seminal treatise Global Health Law affords us the opportunity to reflect on his enduring legacy as a preeminent scholar, and one of the field’s founding thought leaders.

Colonialism has produced the global health system, and decoloniality must inform global health law. This article considers the foundational impact of colonialism on the global health system and advocates for adopting decoloniality as a crucial framework to reshape global health law. Through a historical lens, it examines how European colonialism established power dynamics and structures that continue to influence contemporary global health governance. This article calls for overcoming enduring challenges by emphasizing the urgency of dismantling outdated and unjust systems that perpetuate health inequities and hinder effective interventions. It argues for a paradigm shift toward epistemically inclusive, ethical, and equitable practices, emphasizing the active participation of marginalized communities in health policymaking. By addressing the root causes of health disparities and decoupling health systems from racial capitalism, a decolonial approach promises a more just and effective future for global health law.

The federal government has a long history of trying to find the right balance in supporting scientific and medical research while protecting the public and other researchers from potential harms. To date, this balance has been generally calibrated differently across contexts – including in clinical care, human subjects research, and research integrity. New challenges continue to face this disparate model of regulation, including novel Generative Artificial Intelligence (GenAI) tools. Because of potential increases in unintentional fabrication, falsification, and plagiarism using GenAI – and challenges establishing both these errors and intentionality in retrospect – this article argues that we should instead move toward a system that sets accepted community standards for the use of GenAI in research as prospective requirements.

Forty years into Botswana’s AIDS epidemic, amidst persistently low rates of marriage across southern Africa, an unexpected uptick in weddings appears to be afoot. Young people orphaned in the worst years of the epidemic are crafting creative paths to marriage where—and perhaps because—their parents could not. Taking the lead of a pastor’s assertion that the wife is mother of her husband, I suggest these conjugal creativities turn on an understanding of marriage as an intergenerational relationship. Casting marriage in intergenerational terms is an act of ethical (re)imagination that creates experimental possibilities for reworking personhood, pasts, and futures in ways that respond closely to the specific crises and loss the AIDS epidemic brought to Botswana. This experimentation is highly unpredictable and may reproduce the crisis and loss to which it responds; the multivalences of marriage-as-motherhood can be sources of failure and violence, as well as innovation and life. But it also recuperates and reorients intergenerational relationships, retrospectively and prospectively, regenerating persons and relations, in time. While different crises might invite different sorts of ethical re-imagination, marriage gives us a novel perspective on how people live with, and through, times of crisis. And marriage emerges as a crucial if often overlooked practice by which social change is not only managed but sought and produced.

I experimentally investigate the hypothesis that many people avoid lying even in a situation where doing so would result in a Pareto improvement. Replicating (Erat and Gneezy, Management Science 58, 723–733, 2012), I find that a significant fraction of subjects tell the truth in a sender-receiver game where both subjects earn a higher payoff when the partner makes an incorrect guess regarding the roll of a die. However, a non-incentivized questionnaire indicates that the vast majority of these subjects expected their partner not to follow their message. I conduct two new experiments explicitly designed to test for a ‘pure’ aversion to lying, and find no evidence for the existence of such a motivation. I discuss the implications of the findings for moral behavior and rule following more generally.

Ethics’ reputation for wide-ranging, interminable disagreement, coupled with conciliationism regarding disagreement, has been leveraged as a basis for moral skepticism. The focus of this essay is on this challenge as it has been applied to philosophical ethics. I call the empirical conjecture underwriting the challenge into question – namely, that disagreement is widespread and roughly balanced within ethics – by describing the results of two studies involving over 400 moral philosophers. The studies reveal widespread agreement, and even consensus, on a range of purportedly contentious moral issues – capital punishment, abortion, eating meat, physician-assisted dying, euthanasia, and many others. The evidence the studies provide suggest that the extent of disagreement within ethics that the conciliationist challenge relies upon likely does not exist.

Repatriation of human remains and associated funerary objects under NAGPRA and the increased use of culturally informed curation practices for sacred, religious, and ceremonial objects are important steps toward restoring control over cultural patrimony to Native Nations in the United States. Many museums holding Indigenous belongings have begun a collaborative care approach involving Indigenous community voices and improving access to collections. However, this framework has not been applied to many animal remains curated in American archaeology museums, which remain broadly beyond the care or administrative purview of Native people. Because many Indigenous worldviews do not hold a clear separation between the human and animal spheres, common practices applied to animal remains are not congruent with the idea of respectful or culturally informed care. Here we outline steps to shift the treatment of animals through the application of Indigenous knowledge to museum collections.