Respect truthful understanding honor pdf college university courage selfless

Furnishing majority of the entire U. Essay The purpose of this essay is to further my knowledge of the Army NCO support channel, chain of command and why we as Soldiers use them.

It is also to inform the parties that may be what I feel loyalty, dedicated service and also my interpretation of Military bearing and Discipline. I am explaining the importance of obeying a lawful order from an NCO and performing that order in a timely manner. The NCO support channel is designed to be subordinate to and supportive of the chain of command. Every person has a set of values that they live by and what they fall back on to make decisions in their every day life.

The United States Army has a set of core values that every soldier whether enlisted or officer alike has instilled in them at the begging of their career and follows them through out the rest of their life. In a sense, the values of the U. S army trace back to the Age of Chivalry, and many of their values coincide with such. For example, the Army values loyalty just as knights did. Soldiers are expected to be true to the U. S Constitution and fellow soldiers. They wear a uniform to express this loyalty.

They also value duty, which is fulfilling your obligations and accomplishing a multitude of objectives with a team.

Respect is also esteemed in the Army. We are all taught these 7 Army values repeatedly from day one in the United States Army. First we memorize these values. ISO assesses the social responsibility of companies. Its guidance includes prohibitions against bribery, and the requirement to be accountable for any environmental damage caused. Principles are behavioural rules for concrete action. When you know the principle, you know what to do. For instance, in dubio pro reo has saved many innocent people from going to jail as it gives the courts very concrete advice.

This principle goes back to both Aristotle and Roman law. Virtues are beneficial character traits that human beings need to flourish Foot : 2f.

One can observe them in real people or in fictional characters. He fights a David-and-Goliath battle against the Sheriff of Nottingham courage so that the poor have food benevolence. Like values, for virtues to exist, there must be an agent a person who is being virtuous; virtues focus on the moral agent rather than on the standard or principle that underlies a decision.

Ideals drive towards perfection and are highly aspirational. The ancient Greek philosopher Aristotle argued that we should strive towards perfection of character and that ideals can be guiding lights in character building.

So why were values chosen as the foundation for the GCC rather than standards, principles, virtues or ideals? Ideals are the most aspirational of the concepts available to guide ethical action.

However, hardly anybody can live up to all of their ideals. If one phrased an ethics code around ideals, those who should be led by the code might suggest that not reaching the ideals on every occasion would be acceptable. This is not the case. The 23 articles of the GCC chapter 2 are not aspirational. They are mandatory. Virtues are found both historically and internationally in many important documents of learning and wisdom.

According to Confucianism, the most important traditional virtues are said to be benevolence, righteousness, propriety, wisdom, trustworthiness, filial piety, loyalty and reciprocity Wang et al. Virtues are a good way to drive ethical action, in particular global ethical action, but the TRUST team had good reason not to use virtues as the foundation of the GCC.

Virtues can be regarded as embodied ethical values because they are manifested in persons. One can learn a lot by observing real people such as Mother Theresa or Nelson Mandela and following their example. This makes virtue approaches very useful in leadership and mentoring Resnik But not every researcher has access to mentors and learning via example. Besides, early career researchers are said to benefit more from rule-based approaches Resnik Hence, while virtues were considered as a possibility for the foundation of the GCC, they were excluded because of their strong reliance upon the availability of role models.

Principles have a long-standing tradition in practical moral frameworks, especially principlism, the moral framework relating to bioethics developed by Beauchamp and Childress As argued in Chapter 4 , we believe that the four principles of Beauchamp and Childress — autonomy, non-maleficence do no harm , beneficence and justice — should instead be called values.

Principles, as we understand them, are more concrete than values. Principles can provide almost immediate and very straightforward answers to ethical questions. The principle holds that divergence from an egalitarian distribution of social goods e.

In other words, if a particularly talented wealth creator increases the overall wealth pie so that the least advantaged in society are better off, she can receive a bigger share of the pie than others. Knowing about this principle gives answers to social philosophy questions, which the value of fairness or justice would not. Rawls applied the value of fairness to derive the more concrete difference principle. Principles are therefore too concrete and too prescriptive to form the foundation of the GCC.

Standards are even more specific than principles and have an even stronger action-guiding function. They prescribe very concrete activities in given settings. To formulate standards for ethical interaction between partners from different settings would certainly be too prescriptive. A standard cannot be diverged from for example, a limit to vehicle emissions. For instance, if article 10 4 were a standard, no exception to double ethics review would be possible. But there may be good reason to allow such an exception in certain circumstances.

For instance, if ethics approval has been given in a high-income setting and community approval obtained in a host setting where no ethics committee operates, then it may be perfectly ethical to proceed. The San community in South Africa, for instance, has no facility for providing ethics committee approval, but the South African San Council can provide community approval for research projects in the community Chapter 7. For this reason, it is clear that standards are too prescriptive to be applied to every setting, and might hinder valuable research.

This leaves ethical values, which operate as guides on the route to doing the right thing and are not overly prescriptive. They do not undermine the need to develop bespoke agreements across cultures via discussions between research teams and communities. At the same time, there is another, positive reason to choose values as the foundation for the GCC. Values inspire and motivate people to take action — and that is exactly what is needed to guard against ethics dumping.

Research stakeholders who are guided by values will hopefully be inspired and motivated by the GCC and not just follow its rules reluctantly or grudgingly. Why is that? Values can serve as motivating factors in promoting or inhibiting human action Marcum , Locke , Ogletree The influence of personal values upon behaviour has become a subject of extensive research in the social sciences and in psychology, particularly over the past forty years, with just about every area of life being examined through the lens of personal values — for example, consumer practices Pinto et al.

Arguably the most prominent theory of the motivational power of human values was developed by social psychologist Shalom Schwartz, back in Studies undertaken since the early s have generated large data sets from 82 countries, including highly diverse geographic, cultural, religious, age and occupational groups Schwartz He claims that when values are activated, they become infused with feeling Schwartz For example, people for whom routine and security are important values will become disturbed when their employment is threatened and may fall into despair if they actually lose their jobs.

Correspondingly, when moral values like fairness or respect are important, people will react when they witness instances of unfairness or disrespect; they will feel motivated to respond in some way.

This suggests that people hold their moral values in high esteem and can be strongly influenced by them. Ethical values give us direction but are not sufficient to make us ethical researchers who avoid ethics dumping.

One can hold the value of honesty and yet fail to be an honest person. One can hold the value of respect and yet cause harm when disrespecting local customs. Values can motivate and they can help to establish moral goals, but they do not explain how to achieve them. A means of operationalizing values is needed.

One method would be to cultivate virtues that are aligned with the values. As noted above, virtues are positive character traits individuals build over time which are needed for human flourishing. Once a value such as honesty becomes second nature, one can say that honesty is a virtue of that person. If all researchers developed the virtues of fairness, respect, care and honesty, then being an ethical researcher would come naturally to them.

However, this is far from easy, and the development of virtues takes time. It is perhaps possible for researchers who have worked in the field for many years, and have a wealth of knowledge and experience, but certainly not for young researchers who need training, guidance and practice.

For all those who are still developing their virtues, a code such as the GCC can help to guide action. As noted at the outset, people are much more contented and productive when their own values are aligned with company or institutional values and rules. It therefore made sense to align the articles of the GCC with those values that are necessary for ethical research and to which researchers must aspire.

The values of fairness, respect, care and honesty provide the ethos, the motivation and the goals for ethical research. The 23 articles making up the GCC therefore enable operationalization of the values.

This leaves the task of outlining what is meant by each of the four values of fairness, respect, care and honesty, keeping in mind the following important points.

First, precise specifications of values might be affected by customs and preferences, so that different cultures have different views on the exact content of the values. Second, the importance of process cannot be underestimated. The reason why articles 2 5 and 4 6 of the GCC emphasize inclusion is that the specification of what each value requires in a given setting needs to be determined collaboratively.

As a result, this sketch of the content of the four values is brief and leaves room for regional variations. These are questions about fairness in exchange. For instance, LMIC research participants contribute to the progress of science, but this is only fair if the research is relevant to their own community or if other benefits are received where this is not possible.

For instance, to carry the burden of a clinical study is only worthwhile for a community if the disease under investigation occurs locally and the end product will become available locally. Corrective fairness , which presupposes the availability of legal instruments and access to mechanisms to right a wrong e.

For instance, if no host country research ethics structure exists, corrective fairness is limited to the research ethics structure in the HIC, which may not have the capacity to make culturally sensitive decisions. And by doing your share, you show your loyalty to your unit. Fulfill your obligations. Doing your duty means more than carrying out your assigned tasks.

Duty means being able to accomplish tasks as part of a team. The work of the U. Army is a complex combination of missions, tasks and responsibilities — all in constant motion. Our work entails building one assignment onto another. Treat people as they should be treated. Respect is trusting that all people have done their jobs and fulfilled their duty.

And self-respect is a vital ingredient with the Army value of respect, which results from knowing you have put forth your best effort. The Army is one team and each of us has something to contribute. Put the welfare of the Nation, the Army and your subordinates before your own. Selfless service is larger than just one person. In serving your country, you are doing your duty loyally without thought of recognition or gain.

The basic building block of selfless service is the commitment of each team member to go a little further, endure a little longer, and look a little closer to see how he or she can add to the effort.

Live up to Army values. This award goes to Soldiers who make honor a matter of daily living — Soldiers who develop the habit of being honorable, and solidify that habit with every value choice they make. Honor is a matter of carrying out, acting, and living the values of respect, duty, loyalty, selfless service, integrity and personal courage in everything you do.

Integrity is a quality you develop by adhering to moral principles. It requires that you do and say nothing that deceives others. As your integrity grows, so does the trust others place in you. The more choices you make based on integrity, the more this highly prized value will affect your relationships with family and friends, and, finally, the fundamental acceptance of yourself.

Face fear, danger or adversity physical or moral. Personal courage has long been associated with our Army. With physical courage, it is a matter of enduring physical duress and at times risking personal safety.

Facing moral fear or adversity may be a long, slow process of continuing forward on the right path, especially if taking those actions is not popular with others.