Ethical in the context of Compassion

Wealth is the abundance of valuable financial assets or physical possessions which can be converted into a form that can be used for transactions. This includes the core meaning as held in the originating Old English word weal, which is from an Indo-European word stem. The modern concept of wealth is of significance in all areas of economics, and clearly so for growth economics and development economics, yet the meaning of wealth is context-dependent. A person possessing a substantial net worth is known as wealthy. Net worth is defined as the current value of one's assets less liabilities (excluding the principal in trust accounts).

At the most general level, economists may define wealth as "the total of anything of value" that captures both the subjective nature of the idea and the idea that it is not a fixed or static concept. Various definitions and concepts of wealth have been asserted by various people in different contexts. Defining wealth can be a normative process with various ethical implications, since often wealth maximization is seen as a goal or is thought to be a normative principle of its own. A community, region or country that possesses an abundance of such possessions or resources to the benefit of the common good is known as wealthy.

Receptivity, or receptive agency, is a practical capacity and source of normativity, which, according to the philosopher Nikolas Kompridis, has both ontological and ethical dimensions, and refers to a mode of listening and "normative response" to demands arising outside the self, as well as "a way by which we might become more attuned to our pre-reflective understanding of the world, to our inherited ontologies," thereby generating non-instrumental possibilities for social change and self-transformation. Kompridis has argued for the importance of receptivity to democratic politics, romanticism and critical theory.

Moral realism (also ethical realism) is the position that ethical sentences express propositions that refer to objective features of the world (that is, features independent of subjective opinion), some of which may be true to the extent that they report those features accurately. This makes moral realism a non-nihilist form of ethical cognitivism (which accepts that ethical sentences express propositions and can therefore be true or false) with an ontological orientation, standing in opposition to all forms of moral anti-realism and moral skepticism, including ethical subjectivism (which denies that moral propositions refer to objective facts), error theory (which denies that any moral propositions are true), and non-cognitivism (which denies that moral sentences express propositions at all). Moral realism's two main subdivisions are ethical naturalism and ethical non-naturalism.

Most philosophers claim that moral realism dates at least to Plato as a philosophical doctrine and that it is a fully defensible form of moral doctrine. A 2009 survey involving 3,226 respondents from mostly English-speaking universities, including mostly faculty members, PhDs and graduate students, found that 56% accept or lean toward moral realism (28%: anti-realism; 16%: other). A 2020 study found that 62.1% accept or lean toward realism. Some notable examples of robust moral realists include David Brink, John McDowell, Peter Railton, Geoffrey Sayre-McCord, Michael Smith, Terence Cuneo, Russ Shafer-Landau, G. E. Moore, John Finnis, Richard Boyd, Nicholas Sturgeon, Thomas Nagel, Derek Parfit, and Peter Singer. Norman Geras has argued that Karl Marx was a moral realist. Moral realism's various philosophical and practical applications have been studied.

Human sexuality is the way people experience and express themselves sexually. This involves biological, psychological, physical, erotic, emotional, social, or spiritual feelings and behaviors. Because it is a broad term which has varied within different historical contexts, it lacks a precise definition. The biological and physical aspects of sexuality largely concern the human reproductive functions, including the human sexual response cycle.

Someone's sexual orientation is their pattern of sexual interest in the opposite and/or same sex. Physical and emotional aspects of sexuality include bonds between individuals that are expressed through profound feelings or physical manifestations of love, trust, and care. Social aspects deal with the effects of human society on one's sexuality, while spirituality concerns an individual's spiritual connection with others. Sexuality also affects and is affected by cultural, political, legal, philosophical, moral, ethical, and religious aspects of life.

Antisthenes (/ænˈtɪsθɪniːz/; Ancient Greek: Ἀντισθένης, pronounced [an.tis.tʰén.ε:s]; c. 446 – c. 366 BCE) was a Greek philosopher and a pupil of Socrates. Antisthenes first learned rhetoric under Gorgias before becoming an ardent disciple of Socrates. He adopted and developed the ethical side of Socrates' teachings, advocating an ascetic life lived in accordance with virtue. Later writers regarded him as the founder of Cynic philosophy.

Stilpo or Stilpon (Ancient Greek: Στίλπων, Stílpōn; c. 360 – c. 280 BC), in Latin sources also Stilbo or Stilbon, was a Greek philosopher of the Megarian school. He was a contemporary of Theophrastus, Diodorus Cronus, and Crates of Thebes. None of his writings survive, but he is described in the writings of others as being interested in logic and dialectic, and he argued that the universal is fundamentally separated from the individual and concrete. His ethical teachings approached that of the Cynics and Stoics. His most important followers were Pyrrho, the founder of Pyrrhonism, and Zeno of Citium, the founder of Stoicism.

Ecocentrism (/ˌɛkoʊˈsɛntrɪzəm/; from Greek: οἶκος /ˈoi.kos/ oikos, 'house' and κέντρον /ˈken.tron/ kentron, 'center') is a term used by environmental philosophers and ecologists to denote a nature-centered, as opposed to human-centered (i.e., anthropocentric), system of values. The justification for ecocentrism usually consists in an ontological belief and subsequent ethical claim. The ontological belief denies that there are any existential divisions between human and non-human nature sufficient to claim that humans are either (a) the sole bearers of intrinsic value or (b) possess greater intrinsic value than non-human nature. Thus the subsequent ethical claim is for an equality of intrinsic value across human and non-human nature, or biospherical egalitarianism.

Artificial consciousness, also known as machine consciousness, synthetic consciousness, or digital consciousness, is consciousness hypothesized to be possible for artificial intelligence. It is also the corresponding field of study, which draws insights from philosophy of mind, philosophy of artificial intelligence, cognitive science and neuroscience.

The term "sentience" can be used when specifically designating ethical considerations stemming from a form of phenomenal consciousness (P-consciousness, or the ability to feel qualia). Since sentience involves the ability to experience ethically positive or negative (i.e., valenced) mental states, it may justify welfare concerns and legal protection, as with non-human animals.

Food politics is a term which encompasses not only food policy and legislation, but all aspects of the production, control, regulation, inspection, distribution and consumption of commercially grown, and even sometimes home grown, food. The commercial aspects of food production are affected by ethical, cultural, and health concerns, as well as environmental concerns about farming and agricultural practices and retailing methods. The term also encompasses biofuels, GMO crops and pesticide use, the international food market, food aid, food security and food sovereignty, obesity, labor practices and immigrant workers, issues of water usage, animal cruelty, and climate change.

In the study of religion, orthopraxy is correct conduct, both ethical and liturgical, as opposed to faith or grace. Orthopraxy is in contrast with orthodoxy, which emphasizes correct belief. The word is a neoclassical compound—ὀρθοπραξία (orthopraxia) meaning 'right practice'.

While orthodoxies make use of codified beliefs – in the form of creeds – and ritualism more narrowly centers on the strict adherence to prescribed rites or rituals, orthopraxy is focused on issues of family, cultural integrity, the transmission of tradition, sacrificial offerings, concerns of purity, ethical system, and the enforcement thereof.

The Ethical movement (also the Ethical Culture movement, Ethical Humanism, and Ethical Culture) is an ethical and educational movement established in 1877 by the academic Felix Adler (1851–1933). The premise of Ethical Culture is that honoring and living in accordance with a code of ethics is required to live a meaningful life and for making the world a better place for all people.

The movement originated from an effort among ethical non-religious people to develop and promote humanist codes of behavior, drawing on the developed moral traditions and moral philosophy of 19th century secular societies in Europe and the United States. In practice, members of the Ethical movement organized themselves as two types of organization: the secular humanist movement, which is avowedly non-religious, and a predominantly moral movement that saw itself as religious but not theistic.

In drug development and production, good clinical practice (GCP) is an international quality standard, which governments can then transpose into regulations for clinical trials involving human subjects. GCP follows the International Council for Harmonisation of Technical Requirements for Registration of Pharmaceuticals for Human Use (ICH), and enforces tight guidelines on ethical aspects of clinical research.

High standards are required in terms of comprehensive documentation for the clinical protocol, record keeping, training, and facilities, including computers and software. Quality assurance and inspections ensure that these standards are achieved. GCP aims to ensure that the studies are scientifically authentic and that the clinical properties of the investigational product are properly documented.

An Apology for Poetry (or The Defence of Poesy) is a work of literary criticism by Elizabethan poet Philip Sidney. It was written in approximately 1580 and first published in 1595, after his death.

It is generally believed that he was at least partly motivated by Stephen Gosson, a former playwright who dedicated his attack on the English stage, The School of Abuse, to Sidney in 1579, but Sidney primarily addresses more general objections to poetry, such as those of Plato. In his essay, Sidney integrates a number of classical and Italian precepts on fiction. The essence of his defense is that poetry, by combining the liveliness of history with the ethical focus of philosophy, is more effective than either history or philosophy in rousing its readers to virtue. The work also offers important comments on Edmund Spenser and the Elizabethan stage. Sidney states that there "have been three general kinds" of poetry: (i) "the chief" being religious which "imitate[d] the inconceivable excellencies of God", (ii) philosophical and (iii) imaginative poetry written by "right poets" who "teach and delight".It serves as an immediate motivation for Philip Sidney to write against the attacks done on poetry.