Does the South African government have a duty to fund influenza vaccination of adults 65 years and older?

In this paper, we draw on the thinking about solidarity, reciprocity and distributive justice grounded in Afro-communitarian ethics from the Global South to argue for institutions, particularly the South African (SA) government, have a prima facie duty to foster influenza vaccine uptake for adults 65 years and older. Although we focus specifically on the South African government to defend our position, we believe that our argument extends to all governments. Notably, these duties are that the SA government ought to make influenza vaccines freely available for the older adult in both the public and private health facilities, provided financial allocation and their extant relationships allow for this. Further, the SA government has a duty to improve influenza vaccine procurement and availability in the country, preferably through increasing manufacturing capabilities. This paper is intrinsically valuable to promote epistemic justice, thereby contributing toward the decolonization of the global healthcare system. Moreover, this project has social significance in contributing to mitigation efforts against future public health challenges associated with population aging in resource-limited developing African nations, wherein the impact of population transition will be felt most.

The role of ideological dimensions in shaping acceptance of facial recognition technology and reactions to algorithm bias.

Facial recognition technology has been introduced into various aspects of social life, yet it has raised concerns over its infringement of civil liberties and biases against minorities. This study investigates how three ideological dimensions-social dominance orientation, right-wing authoritarianism, and libertarianism-shape facial recognition acceptance. First, two surveys of crowdsourced workers (N = 891 and 587) demonstrated that the acceptance of facial recognition applications is positively associated with right-wing authoritarianism and negatively with libertarianism, whereas social dominance orientation shows little influence. Second, an experiment (N = 496) exposed participants to information about demographic biases in facial recognition applications. This message produced more opposition to facial recognition and this effect largely was not moderated by the three ideological dimensions. In summary, individuals' endorsement of various ideologies predicts their acceptance of facial recognition technology, but messages about algorithm biases in facial recognition can still shape their attitudes regardless of the preexisting ideologies.

Divided over globalisation. Measuring the ideological divide between cosmopolitans and communitarians in Europe using a classification approach.

The paper investigates the assumed ideological divide between cosmopolitans and communitarians as part of a new globalisation-related cleavage in Europe. First, the central values and attitudes that form the foundation of the ideological divide are identified. Then, a new methodological approach is proposed, in order to identify the ideological divide using two different classification approaches. Based on data of the European Social Survey 2016, latent-profile-analysis is used to identify societal groups, with similar attitudes regarding six globalisation-related items. The results show, that on the one hand, there are indications of a new ideological divide along attitudes towards globalisation, which also coincide with structural traits. On the other hand, there is a clear distinction between people with very strong positive/negative globalisation-related attitudes, and those with more moderate opinions.

Umunthu, Covid-19 and mental health in Malawi.

This paper investigates the centrality of Umunthu in mental health conception and treatment in Malawi. Umunthu is an African philosophical worldview which stresses that an individual is human as they relate to others, as in the saying I am because we are. Its communitarian approach contrasts with a predominantly western individualistic worldview; I think therefore I am. There are spelling variations of the word across Bantu languages, including bomoto (Congo), gimuntu (Angola); umunthu (Malawi); vumutu (Mozambique); vumuntu, vhutu (South Africa); humhunu/ubuthosi (Zimbabwe); bumuntu (Tanzania); and umuntu (Uganda). Literature shows that if embraced and advocated for, Umunthu plays a positive and influential role in mainstreaming and dealing with mental health issues in communitarian societies where the Umunthu ideals are part of the social fabric. However, in the case of Covid-19 and mental health in Malawi, the paper argues that Covid-19 preventive measures, particularly self-isolation when Covid-19 positive; maintaining social distance at all times; and reducing the number of people gathered at funerals, challenge Umunthu ideals, which have in the past been crucial in reducing stress, trauma and anxiety. This original paper bases its arguments on empirical data collected in a study conducted in Mangochi, Blantyre, Karonga and Lilongwe. Based on the study's findings, the paper highlights that although Covid-19 preventative measures have been globally embraced, it is also a limiting factor in the quest for mental health in societies with communitarian value systems.

Can Afro-Communitarianism Be Useful in Combating the Challenge of Human Interaction Posed by the COVID-19 Pandemic?

Can Afro-communitarianism serve as a viable ideology for addressing the human interaction challenge posed by the COVID-19 pandemic? The ongoing pandemic poses many challenges to the normal functioning of societies around the world. For example, it has caused problems ranging from social, economic, and political disruption to various forms of hardship, including pain, suffering, and millions of deaths. One problem that is not attracting sufficient attention is a disruption to human interaction that leads to isolation, depression, mental health, and emotional crises. This paper will investigate whether Afro-communitarianism can function as an ideological option for addressing this challenge. This ideology, in our opinion, can foster social integration and the type of informal solidarity that engenders emotionally helpful interactions among humans. We will also argue that Afro-communitarian orientation can overturn the individualistic tendencies that hamper efforts aimed at curtailing the spread of the coronavirus.

Rethinking benefit sharing in collaborative human genetic research from an Afrocommunitarian perspective.

This article draws on reflections about humanness, friendliness and partiality, in the writings of Afro-communitarians to develop principles for thinking critically about why benefit sharing, what may count as benefits within the context of human research in Africa and the limits of the obligation of benefit sharing. Suppose the thinking about humanness, friendliness, and partiality in Afro-communitarianism were the foundation of human genetic research in Africa, then, individuals who have contributed to research or borne its burden would benefit from its rewards. This is even more important if participants have pressing needs that researchers and/or research institutions can help ease. A failure to aid sample contributors and data providers in need when researchers and research institutions can-as well as an indifference to the serious needs of contributors-are failures to exhibit friendliness in the relevant ways. Finally, though providing benefits to contributors can be an important way of showing humanity to them, nonetheless, this obligation is not absolute and may be limited by the stronger obligation of shared experience-to advance science. Studies are still required to inquire how well these norms will work in practice and inform regulatory and legal frameworks.

Commercial Speech and Unhealthy Food Products: Conceptual Foundations.

This article provides a critical and philosophical assessment of arguments invoked for and against the constitutional protection of commercial expression and the regulation of commercial speech with a focus on the commercialization of unhealthy food products.

Decolonising medical causality in the COVID-19 pandemic.

The coronavirus disease 2019 (COVID-19) pandemic has irrevocably changed every aspect of social, medical and economic life globally. Although our traditional Western consideration of the underlying causes have led to massive strides in prevention and control of spread, a wider more inclusive approach, including principles of African and non-Western causality may facilitate our ability to prevent future outbreaks. Decolonising our traditional thoughts on medical causality may compliment the practice of medicine and enrich our understanding of health.

COVID-19 y Justicia Social. Un enfoque sindémico de la resistencia a la vacunación / COVID-19 i Justícia social: un enfocament sindèmic de la resistència a la vacunació / COVID-19 and Social Justice: A syndemic approach to vaccine hesitancy

The effects of COVID-19 pandemic depend on socio-cultural determinants that shield some individuals or groups from the most severe effects or make others more vulnerable to suffering harms to their health, social position, or economic stability. The case of vaccination is symptomatic of how specific groups suffer a higher degree of vulnerability due to socioeconomic inequalities and cultural determinants. Consequently, vaccine hesitancy among these groups might deepen the vulnerabilities, which is why it is necessary to design strategies that, while confronting vaccine hesitancy, do not ignore those structural inequalities which could continue feeding skepticism and resistance to vaccination, if unattended. In this work we claim that public health policies focused on promoting vaccination may benefit from a syndemic approach that considers the synergies between diseases and socioeconomic and cultural determinants. This implies introducing social justice issues into the planning of public health strategies. By critically analyzing the work of bioethicist Norman Daniels —who goes over the moral importance of public health from an interpretation of John Rawls’ theory of justice—we explore the criticism to justice as fairness made by the communitarian and the politics of difference standpoints (specifically, I. M. Young), to show that a syndemic approach to public health is essential to achieve complete vaccination: the design of strategies will have to consider the specific contexts of vaccine hesitant groups, to achieve efficiency vaccinating in the short, medium and long term.(AU)

Las afectaciones por la pandemia de COVID-19 dependen de determinantes socio-culturales que blindan a algunos individuos o grupos de los efectos más severos o vuelven a otros más susceptibles de sufrir daños a su salud, posición social o estabilidad económica. El caso de la vacunación es sintomático de cómo grupos específicos sufren mayor vulnerabilidad por inequidades socioeconómicas y determinantes culturales. Consecuentemente, la resistencia a la vacunación entre estos grupos puede profundizar la vulnerabilidad, por lo que es necesario diseñar estrategias que, al confrontar la resistencia a la vacunación, no dejen de lado aquellas inequidades estructurales que, de no atenderse, seguirán alimentando la suspicacia y renuencia a vacunarse. En este trabajo sostenemos que las políticas de salud pública enfocadas a promover la vacunación pueden beneficiarse de un enfoque sindémico que considere las sinergias entre enfermedades y determinantes socioeconómicas y culturales. Esto implica introducir problemas de justicia social en la planificación de estrategias de salud pública. Haciendo un análisis crítico del trabajo del bioeticista Norman Daniels —quien aborda la importancia moral de la salud pública desde una interpretación de la teoría de la justicia de John Rawls—retomamos las críticas a la justicia como imparcialidad de las posturas comunitarista y delas políticas de la diferencia (específicamente I. M. Young), para mostrar que un enfoque sindémico de la salud pública es indispensable para lograr una vacunación completa: el diseño de estrategias tendrá que considerar los contextos específicos de grupos renuentes a vacunarse para lograr eficiencia a corto, mediano y largo plazo.(AU)

Les afectacions per la pandèmia de COVID-19 depenen de determinants socioculturals que blinden a alguns individus o grups dels efectes més severs o tornen a uns altres més susceptibles de sofrir danys a la seva salut, posició social o estabilitat econòmica. El cas de la vacunació és simptomàtic de com grups específics sofreixen major vulnerabilitat per inequitats socioeconòmiques i determinants culturals. Conseqüentment, la resistència a la vacunació entre aquests grups pot aprofundir la vulnerabilitat, per la qual cosa és necessari dissenyar estratègies que, en confrontar la resistència a la vacunació, no deixin de costat aquelles inequitats estructurals que, de no atendre's, continuaran alimentant la suspicàcia i renuència a vacunar-se. En aquest treball sostenim que les polítiques de salut pública enfocades a promoure la vacunació poden beneficiar-se d'un enfocament sindèmic que consideri les sinergies entre malalties i determinants socioeconòmiques i culturals. Això implica introduir problemes de justícia social en la planificació d'estratègies de salut pública. Fent una anàlisi crítica del treball del bioeticista Norman Daniels —qui aborda la importància moral de la salut pública des d'una interpretació de la teoria de la justícia de John Rawls—reprenem les crítiques a la justícia com a imparcialitat de les postures comunitarista i de les polítiques de la diferència (específicament I. M. Young), per a mostrar que un enfocament sindèmic de la salut pública és indispensable per a aconseguir una vacunació completa: el disseny d'estratègies haurà de considerar els contextos específics de grups renuents a vacunar-se per a aconseguir eficiència a curt, mitjà i llarg termini.(AU)

Energy Communities and the Tensions Between Neoliberalism and Communitarianism.

The convergent development of (renewable) distributed electricity sources, storage technologies (e.g., batteries), 'big data' devices (e.g., sensors, smart meters), and novel ICT infrastructure matching energy supply and demand (smart grids) enables new local and collective forms of energy consumption and production. This socio-technical evolution has been accompanied by the development of citizen energy communities that have been supported by EU energy governance and directives, adopting a political narrative of placing the citizen central in the ongoing energy transition. But to what extent are the ideals that motivate the energy community movement compatible with those of neoliberalism that have guided EU energy policy for the last four decades? Using a framework inspired by Michel Foucault's idea of governmentality, we analyze the two political forms from three dimensions: ontological, economic and power politics. For the ontological and the economic dimensions, neoliberal governmentality is flexible enough to accommodate the tensions raised by the communitarians. In the dimension of power politics however, the communitarian logic does raise a fundamental challenge to neoliberal governmentality in the sense that it explicitly aims for a redefinition of the 'common good' of society's energy supply based on democratic premises.

When the universal is particular: a re-examination of the common morality using the work of Charles Taylor.

Beauchamp and Childress' biomedical principlism is nearly synonymous with medical ethics for most clinicians. Their four principles are theoretically derived from the "common morality", a universal cache of moral beliefs and claims shared by all morally serious humans. Others have challenged the viability of the common morality, but none have attempted to explain why the common morality makes intuitive sense to Western ethicists. Here I use the work of Charles Taylor to trace how events in the Western history of ideas made the common morality seem plausible and yet, ironically, underscore the cultural particularity of the so-called common morality. I conclude that the supposedly universal common morality is actually quite culturally contained. Importantly, this should give us pause about the global authority of principlism and Beauchamp and Childress' claim to a global bioethics project.

Spatial dimension of impact, relief, and rescue of the 2014 flood in Kashmir Valley.

Flood relief and rescue form an important basis of disaster management, and the assessment of flood damage is a critical component of flood risk management. In its recent history, Kashmir Valley witnessed the floods in 2014, 2015, 2017, 2019, 2020, and 2021, but the worst flood in the living memory of the people was witnessed in the year 2014, which created widespread loss in economic and societal aspects. The present study discusses the spatial dimension of impact, relief, and rescue of the flood of 2014 in the Kashmir Valley. It analyses the distribution of relief and politics of relief and rescue and highlights the role of the communitarianism and the heroics of the community members in dealing with floods. The study provides the data of relief distribution under different government schemes and reveals that the relief was not distributed equally in various districts of the valley. The study relies on primary and secondary sources of data. Ethnographic approach was used for acquiring primary data because it provides the complex narratives of disasters and the political and social rupture experienced during the disasters. The data have been analysed with the help of Geographic Information System.

Theorizing Community for Sport Management Research and Practice.

Community is a context for much research in sport, sport management, and sport policy, yet relatively few authors explicitly articulate the theoretical frameworks with which they interrogate the concept. In this paper, we draw from communitarian theory and politics in order to contribute to a robust discussion and conceptualization of community in and for sport management research and practice. We provide a synthesis of current sport management and related research in order to highlight contemporary theoretical and methodological approaches to studying community. We distinguish between community as a context, as an outcome, as a site for struggle or resistance, as well as a form of regulation or social control. We then advance a critical communitarian agenda and consider the practical implications and considerations for research and practice. This paper synthesizes current research and establishes a foundation upon which sport management scholars and practitioners might critically reflect on community and deliberatively articulate its implications in both future research and practice.

Privacy lost: Appropriating surveillance technology in China's fight against COVID-19.

China's unprecedented measures to mobilize its diverse surveillance apparatus played a key part in the country's successful containment of the ongoing coronavirus pandemic. Critics worldwide believe these invasive technologies, in the hands of an authoritarian regime, could trample the right to privacy and curb fundamental civil and human rights. However, there is little domestic public resistance in China about technology-related privacy risks during the pandemic. Drawing on academic research and a semantic network analysis of media frames, we explore the contextual political and cultural belief systems that determine public support for authorities' ever-expanding access to personal data. We interrogate the longer-term trajectories-including the guardian model of governance, sociotechnical imagination of technology, and communitarian values-by which the understanding of technology and privacy in times of crisis has been shaped. China's actions shed light on the general acceptance of the handover of personal data for anti-epidemic purposes in East Asian societies like South Korea and Singapore.

South African traditional values and beliefs regarding informed consent and limitations of the principle of respect for autonomy in African communities: a cross-cultural qualitative study.

BACKGROUND: The Western-European concept of libertarian rights-based autonomy, which advocates respect for individual rights, may conflict with African cultural values and norms. African communitarian ethics focuses on the interests of the collective whole or community, rather than rugged individualism. Hence collective decision-making processes take precedence over individual autonomy or consent. This apparent conflict may impact informed consent practice during biomedical research in African communities and may hinder ethical principlism in African bioethics. This study explored African biomedical researchers' perspectives regarding informed consent and potential limitations to the principle of respect for autonomy in African communities. METHODS: We conducted a qualitative study based on in-depth interviews with 12 biomedical researchers, five females and seven males aged 34 to 74 years, currently working at an African university. Interviews lasted 35-40 min each and involved semi-structured open-ended interviews, which allowed participants to offer information about their perceptions and feelings regarding respect for autonomy and informed consent as practised in Africa. Empirical data from the interviews were recorded, transcribed, and analysed using thematic content analysis, together with an interrogation of relevant scientific literature about African communitarian ethics, making evaluations and drawing inferences consistent with the empirical bioethics approach. RESULTS: Based on these interviews and analysis of relevant literature, we found that informed consent is difficult to apply in an African context because it derives from a Western conception of libertarian rights-based autonomy. Most respondents pointed out that it was challenging to implement informed consent in the African setting. Furthermore, communalism, customary beliefs, spirituality, and relational autonomy are predominant in most African communities, as exemplified by the African moral philosophies of Ubuntu/Botho and Ukama, which emphasize communitarianism over individual rights. We also found that language, education, poverty, and cultural beliefs are barriers to obtaining proper informed consent in African communities. CONCLUSIONS: We conclude that there are limitations to applying the principle of respect for autonomy and informed consent in African communities, especially in the context of human biomedical research. We recommend using a more relational approach, such as Ross's prima facie duties, to implement informed consent in African communities.

Afro-Communitarianism and the Duties of Animal Advocates within Racialized Societies: The Case of Racial Politics in South Africa.

Animal advocates world-wide have been accused of campaigns immured in racism. Some authors have argued that for animal advocates to avoid this accusation they should simultaneously engage with racial discrimination issues when advocating for animal welfare/rights. This prescription has been mostly explored in the context of the Global North and by looking at Western normative theory. In this article I address this issue but by looking at the context of South Africa and analysing the prescriptions from an Afro-communitarian ethic. I conclude that this ethic prescribes that there is a positive duty to engage in racial discrimination issues and, if one does not do so, a violation of some negative duties occurs.

Lay persons' perception of the requirements for research in emergency obstetric and newborn care.

BACKGROUND: Factors that could potentially act as facilitators and barriers to successful recruitment strategies in perinatal clinical trials are not well documented. The objective was to assess lay persons' understanding of the informed consent for randomized clinical trial in emergency obstetric and newborn care. METHODS: This was a qualitative study conducted among survivors of severe obstetric complications who were attending the post-natal clinic of Kawempe National Referral Hospital, Uganda, 6-8 weeks after surviving severe obstetric complications during pregnancy or childbirth. The study that involved 18 in-depth interviews was conducted from June 1, 2019 to July 6, 2019. The issues explored included perceptions of the purpose and necessity to conduct such research how research-related information would be disclosed, and what could be the potential benefits and risks of participation. The data was analyzed by thematic analysis. RESULTS: Respondents felt that research was necessary to investigate the cause, prevention or complications of an illness, especially as much was known about some pregnancy and newborn complications. Most believed that the emergency contexts affects whether and what prospective participants may understand if information about research was disclosed. Whereas they did not see the value of procedures like randomization, they felt that if these and any other procedures necessary should be done transparently and fairly. The decisions to participate would significantly be influenced by possibility of risk to the unborn baby or the newborn. Solidarity was an important influence on decision-making. CONCLUSIONS: Respondents valued participation in RCTs in emergency obstetric and newborn care. However, they expressed concerns and valued openness, transparency and accountability with regard to how clinical trials information is disclosed and the decision-making process for clinical trial participation. While autonomy and solidarity are contradictory values, they complement each other during decision-making for informed consent.

Psychological Examination of Political Philosophies: Interrelationship Among Citizenship, Justice, and Well-Being in Japan.

This paper examines assumptions concerning the relationship between citizenship, justice, and well-being, based on representative political philosophies, including egoism, utilitarianism, libertarianism, liberalism, and communitarianism. A previous paper raised the possibility of an inter-disciplinary framework for collaboration between psychology and political philosophy. This study picks up that thread and attempts to actualize a collaborative research effort based on a framework grounded in positive political psychology. The first part of this study reflects on the methodology situated between empirical psychology and philosophy in reference to the debates caused by psychological and philosophical situationism. In response to its criticism against virtue ethics, the possibility of reconstructing it on empirical psychology has paradoxically emerged. Similarly, this study validates assumptions on political philosophies employing the psychological method concerning well-being. Accordingly, the central part examines the plausibility of the assumptions by empirical evidence obtained from two internet surveys (2020, N = 5000; 2021, N = 6885) in Japan. The relationships between citizenship, justice, and well-being are the most substantial in the communitarian assumption. The exploratory factor analysis of the two surveys illuminates that the correlations between citizenship, justice, and well-being (or political well-being) are substantial. This relationship denies the egoism assumption. Moreover, almost all correlations between the three are higher based on virtue-related indicators than hedonic ones. These findings are not in tune with the utilitarian assumption and are most congruent to the communitarian assumption. In addition, citizenship and justice correlate more with political well-being than overall well-being. As these are more directly associated with political well-being in the communitarian assumption, this result aligns with the assumption. Furthermore, the positive relationship between disparity elimination and well-being fits the liberal rather than the libertarian assumption. Nevertheless, the substantial correlation between ethical justice and well-being is higher by virtue-related indicators than hedonic indicators, suggesting distributive justice is associated with the ethical dimension. Again, this fits the communitarian assumption rather than the liberal assumption. Thus, philosophical psychology empirically verifies the interdependence of the three conceptions and the relative plausibility of the communitarian assumption. Moreover, as the relationship between the three is essential for political philosophies, the result increases the reliability of communitarianism.

The value of communities and their consent: A communitarian justification of community consent in medical research.

Community engagement is increasingly defended as an ethical requirement for biomedical research. Some forms of community engagement involve asking the consent of community leaders prior to seeking informed consent from community members. Although community consent does not replace individual consent, it could problematically restrict the autonomy of community members by precluding them from research when community leaders withhold their permission. Community consent is therefore at odds with one of the central principles of bioethics: respecting autonomy. This raises the question as to how community consent can be justified or even required. This paper aims to provide an answer to this question by arguing, based on the work of Taylor and Kymlicka, that community practices are important for the identity and autonomy of community members. When these practices are incompatible with a solitary focus on individual informed consent, they need to be protected by making these decision-making practices (including asking permission to community authorities) part of the consent process. Since these decision-making practices are important for the autonomy of community members, community consent with the goal of protecting these practices is not necessarily in conflict with autonomy.

A Critical Recuperation of Watsuji's Rinrigaku.

Watsuji is recognised as one Japan's foremost philosophers. His work on ethics, Rinrigaku, is cosmopolitan in engaging the Western philosophical tradition, and in presupposing an international audience. Yet Watsuji's ethical thought is largely of niche interest outside Japan, and it is critiqued on the ground that it ratifies totalitarianism, demanding individuals' unquestioning subordination to communal demands. We offer a reading of Rinrigaku that, in attempting to trace the text's intention, disputes these arguments. We argue that Rinrigaku makes individual autonomy central to ethical action, despite the fact that its treatment of coercion may lead one to think otherwise; that it does not reduce ethical obligations to whatever demands any given society imposes on its members; that it draws a distinction between socio-ethical orders that are genuinely ethical and those that are not; and that, in insisting on the grounding of individuals in the Absolute, it makes adequate room for individuals' resistance to unjustifiable socio-ethical demands.