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"Ideally, no one should touch my property or tamper with it, unless I have given him some sort of permission, and, if I am sensible I shall treat the property of others with the same respect." – Plato [15] (c. 420 – c. 347 BCE) "Do not do to others that which angers you when they do it to you." – Isocrates [16] (436–338 BCE)
The Ten Commandments of Computer Ethics were created in 1992 by the Washington, D.C.–based Computer Ethics Institute. [1] The commandments were introduced in the paper "In Pursuit of a 'Ten Commandments' for Computer Ethics" by Ramon C. Barquin as a means to create "a set of standards to guide and instruct people in the ethical use of computers."
This is an accepted version of this page This is the latest accepted revision, reviewed on 20 January 2025. Feeling of regard for someone or something For other uses, see Respect (disambiguation). "Respectability" redirects here. For the nonprofit organization, see RespectAbility. For the form of discourse, see Respectability politics. The examples and perspective in this article may not ...
Respect for persons is the concept that all people deserve the right to fully exercise their autonomy. Showing respect for persons is a system for interaction in which one entity ensures that another has agency to be able to make a choice. This concept is usually discussed in the context of research ethics.
Good moral character is an ideal state of a person's beliefs and values that is considered most beneficial to society. [1] [2]In United States law, good moral character can be assessed through the requirement of virtuous acts or by principally evaluating negative conduct.
Consumer behavior research proposes there are six internal values and three external values. They are known as List of Values (LOV) in management studies. They are self respect, warm relationships, sense of accomplishment, self-fulfillment, fun and enjoyment, excitement, sense of belonging, being well respected, and security.
[117] [118] In these examples, killing is justified by the authors because protecting Buddhism was seen as more important than keeping the precepts. Another example that is often cited is that of King Duṭṭhagāmaṇī, who is mentioned in the post-canonical Pāli Mahāvaṃsa chronicle. In the chronicle, the king is saddened with the loss ...
mutual respect for each other's territorial integrity and sovereignty, mutual non aggression, mutual non-interference in each other's internal affairs, equality and co-operation for mutual benefit, and; peaceful co-existence; These principles are a strict interpretation of the Westphalian norms of state sovereignty. [4]