In 2018, Hannah Gadsby created a sensation through her stand-up show Nanette. In it she shocked audiences by telling her hard-hitting trauma narrative, revealing the impact of sexual abuse, male violence, and homophobia on her mental health. Controversially, Gadsby also claimed that stand-up as a form and the mainstream stand-up industry itself were significant agents in deepening her psychological harm. This chapter examines Gadsby’s dramaturgical strategies and struggles in attempting to construct a means of speaking about the pain of her lived experience and seeking a therapeutic means of addressing her trauma through stand-up. Luckhurst analyses Gadsby’s interest in ethical story-telling and her notion of educating audiences about laughter and political complicity. Finally, Luckhurst argues that Gadsby draws on therapy models to transform her trauma narrative into a story of healing for herself and her audiences.

It is impossible to understand Kant’s essay “On a Supposed Right to Lie” without a sense of how Kant’s theory of truth and truthfulness developed over time; and it is impossible to trace the development of Kant’s thought without a clear sense of the conceptual framework that he took as his starting point. This chapter examines the early modern debate with its distinction between morally objectionable lies (mendacia) and morally innocent falsified assertions (falsiloquia) and then presents Kant’s thoughts on the topic in his lectures and in his major writings on moral philosophy. He endorses the distinction between unobjectionable and objectionable falsehoods in the early lectures; in his later publications, he rejects it.

Since the advent of ChatGPT in November 2022, public discourse has intensified regarding the intersection of artificial intelligence and intellectual property rights, particularly copyright. Large language models (LLMs) like ChatGPT and Gemini have sparked debates about what deserves copyright protection and what constitutes copyright infringement. Key questions arise: Are LLM-generated outputs original enough to merit copyright protection? And do they infringe upon existing copyrighted works used in their training data? This chapter delves into these issues, examining the legal and ethical implications of training LLMs on copyrighted material. The chapter also explores the concept of fair use, the potential for transformative use of copyrighted works, and the evolving landscape of copyright law in the age of AI.

This chapter explores the notion of ethics and ethical decision-making frameworks in leading and managing health services. Chapter 1 outlined the four sets of skills, or functions, that every manager should possess, which are usually summarised under the acronym POLC: planning, organising, leading and controlling. With leadership being one of the four functions of management, it is important to understand both the management and the leadership aspects of ethical decision-making.

The details of the example of the ‘murderer at the door’ – as it is commonly, if inaccurately called – are more complicated than most interpreters assume. This chapter is dedicated to the details of the case, many of which surface only in the light of other eighteenth-century versions of the story. Does the would-be murderer know that the person hiding his intended victim knows about his murderous intentions? Why are the options of the person asked about the victim’s hiding place restricted to yes or no, and how would this restriction work in practice? What are the reasons or motives of someone who intends to lie to a would-be murderer? And what are Constant’s ‘intermediate principles’, which he introduces to defuse the problem case? The chapter also explores Johann Gottlieb Fichte’s discussion of the case in his 1798 System of Ethics. Fichte and Kant agree that lying is not a legitimate option; but Fichte is by far the more radical moralist of the two.

This chapter explores key elements of AI as relevant to intellectual property law. Understanding how artificial intelligence works is crucial for applying legal regimes to it. Legal practitioners, especially IP lawyers, need a deep understanding of AI’s technical nuances. Intellectual property doctrines aim to achieve practical ends, and their application to AI is highly fact-dependent. Patent law, for example, requires technical expertise in addition to legal knowledge. This chapter tracks the development of AI from simple programming to highly sophisticated learning algorithms. It emphasizes how AI is rapidly evolving and that many of these systems are already being widely adopted in society. AI is transforming fields like education, law, healthcare, and finance. While AI offers numerous benefits, it also raises concerns about bias and transparency, among numerous other ethical implications.

This chapter explores the function of ethics in the International Tennis Federation (ITF). It starts off by setting out the difference between ethics and law and then introduces the ITF’s substantive ethical rules. It explores covered persons under these rules, as well as the incumbent basic and other rules. It then examines the role and functions of the ITF’s Ethics Commission and analyses the few cases that it has entertained over the years. The chapter examines how ethics investigations are conducted, as well as the nature of relevant decisions by the Commission, which classifies breaches as either aggravated or non-aggravated. It futher examines the suspensive effect of the notice of charge and recourse to the ITF’s Independent Tribunal and the CAS, as well as the range of sanctions that may be employed. Finally, the chapter explores the elections and Eligibility Panel of the ITF in respect of those seeking elections to the higher executive echelons of the ITF.

The so-called Holiness Code of Leviticus highlights the importance of ethical living if Israel is to be holy as God is holy. This chapter discusses the historical-critical arguments around the composition of the Holiness Code but focuses mainly on bridge Leviticus creates between the holiness of Israel’s tent and God’s tent. Ethical purity is as important as ritual purity in Leviticus and requires holiness in every aspect of Israel’s life.

Kant’s 1784 lectures on Achenwall is commonly known as the Feyerabend lectures because the manuscript was attributed to Gottfried Feyerabend. These lectures range over the topics eventually treated in Kant’s Metaphysics of Morals (1798), which include both right and ethics. From these lectures we learn how Kant thought about the concepts of end in itself, self-sufficient end and human dignity just prior to writing the Groundwork (1785). Kant accepts much of what he finds in Achenwall, but also advances criticisms of the concept of obligation found in Achenwall and also in Baumgarten. He also rejects Achenwall’s attempt to justify coercion of duties of right simply through the distinction, common in the tradition since Pufundorf, between perfect and imperfect duties. The present discussion concludes that in the 1780s Kant’s position on the relation of right to ethics was still unclear. He appears to base right on the ethical value of humanity as end in itself, but also worries that grounding right on an ethical principle cannot explain why duties of right may be coerced.

Chapter 10 returns to broader issues of the cultural politics of metaphor, examining the tensions between ethics and aesthetics in illness experience and healing. While the focus on language allows us to mobilize the richness of literature to explore illness experience, in doing so we may inadvertently downplay the material circumstances that determine health disparities and inequities. Against this apparent opposition, I argue that attention to the aesthetics of language and the creative functions of imagination and poeisis can help us understand the mechanisms of suffering and affliction and devise forms of healing that better respond to the needs of individuals within and across diverse cultures and contexts. Every choice of metaphor draws from and points toward a form of life. The critique of metaphors that begins with an appreciation of the qualities they confer on experience, and then moves out into the social world to identify ways that systems and structures are configured, rationalized, and maintained. A critical poetics of illness and healing can contribute to efforts to improve our institutions and achieve greater equity not only by recognizing and respecting difference and diversity but also by engaging with the particulars of each person’s experience.