Ethics and reflective practice : continuing the conversation

This paper is a response to the question asked by Tony Ghaye in Reflective Practice Volume 8, Number 2, 2007, ‘Is reflective practice ethical?’. My response is to re‐consider the pervasive idea in reflective practice that experience is always private and personal. This common understanding of experience leads to a reluctance when writing for the purpose of assessment and to a type of writing that tends towards the confessional. Contrary to that notion of experience, I suggest that a return to Charles Sanders Peirce enables the acknowledgement that experience is not personally owned but rather a conversation between the self and that which is not‐yet known. This conversation is precipitated by the element of surprise, thus making the study of surprise a central feature of reflective practice. This argument is illustrated through examining a dramatic moment in Friedrich Nietzsche’s philosophical novel Thus spake Zarathustra (1887) in which Zarathustra’s teaching techniques are challenged and rendered different. Eschewing the belief that experience is ‘personal’ offers a version of reflective practice as the attempt to continually engage in conversations precipitated by the Other

The treatment of sex offenders : evidence, ethics, and human rights

Public policy is necessarily a political process with the law and order issue high on the political agenda. Consequently, working with sex offenders is fraught with legal and ethical minefields, including the mandate that community protection automatically outweighs offender rights. In addressing community protection, contemporary sex offender treatment is based on management rather than rehabilitation. We argue that treatment-as-management violates offender rights because it is ineffective and unethical. The suggested alternative is to deliver treatment-as-rehabilitation underpinned by international human rights law and universal professional ethics. An effective and ethical community–offender balance is more likely when sex offenders are treated with respect and dignity that, as human beings, they have a right to claim.

Scientific and Religious Mindsets: A Candid Look at the Perils of a Panglossian President

Through Voltaire’s novella Candide, this essay examines the differences between a scientific and a religious mindset and the consequences of poor decision-making when a political leader has a religious mindset that he misapplies to fundamentally scientific questions. By analyzing various decisions that President Bush has made, it is argued that he has a religious mindset that has resulted in several fallacious choices of extreme import, yielding considerable losses. As such, a decision-maker with power should be able to distinguish questions best answered with a scientific mindset from those that are in the realm of philosophy or religion and apply a scientific mindset to the former. A scientific mindset formulates a theory that yields testable propositions, it acquires data and uses that to evaluate the verity of the theory. As the data contradict the theory’s predictions, the theory is adjusted. The religious mindset proffers certain explanations but then holds steadfastly to them. It ignores contrary evidence, does not adjust its tenets, or alter its prescribed behaviors, attacks the integrity of those who espouse contrarian viewpoints, and commits logical falla- cies, such as inverting the causative relationship.

Security networks and occupational culture: understanding culture within and between organisations

Security networks are organisational forms involving public, private and hybrid actors or nodes that work together to pursue security-related objectives. While we know that security networks are central to the governance of security, and that security networks exist at multiple levels across the security field, we still do not know enough about how these networks form and function. Based on a detailed qualitative study of networks in the field of ‘high’ policing in Australia, this article aims to advance our knowledge of the relational properties of security networks. Following the organisational culture literature, the article uses the concept of a ‘group’ as the basis with which to analyse and understand culture. A group can apply to networks (‘network culture’), organisations (‘organisational culture’) and sections within and between organisations (‘occupational subcultures’). Using interviews with senior members of security, police and intelligence agencies, the article proceeds to analyse how cultures form and function within such groups. In developing a network perspective on occupational culture, the article challenges much of the police culture(s) literature for concentrating too heavily on police organisations as independent units of analysis. The article moves beyond debates between integrated or differentiated organisational cultures and questions concerning the extent to which culture shapes particular outcomes, to analyse the ways in which security nodes relate to one another in security networks. If there is one thing that should be clear it is that security nodes experience cultural change as they work together in and through networks.

Inhibitory effect of essential oils against Lactobacillus rhamnosus and starter culture in fermented milk during its shelf-life period

The use of essential oils in foods has attracted great interest, due to their antagonistic action against pathogenic microorganisms. However, this action is undesirable for probiotic foods, as products containing Lactobacillus rhamnosus. The aim of the present study was to measure the sensitivity profile of L. rhamnosus and a yogurt starter culture in fermented milk, upon addition of increasing concentrations of cinnamon, clove and mint essential oils. Essential oils were prepared by steam distillation, and chemically characterised by gas chromatography-mass spectrometry (GC-MS) and determination of density. Survival curves were obtained from counts of L. rhamnosus and the starter culture (alone and in combination), upon addition of 0.04% essential oils. In parallel, titratable acidity was monitored over 28 experimental days. Minimum inhibitory concentration values, obtained using the microdilution method in Brain Heart Infusion medium, were 0.025, 0.2 and 0.4% for cinnamon, clove and mint essential oils, respectively. Cinnamon essential oil had the highest antimicrobial activity, especially against the starter culture, interfering with lactic acid production. Although viable cell counts of L. rhamnosus were lower following treatment with all 3 essential oils, relative to controls, these results were not statistically significant; in addition, cell counts remained greater than the minimum count of 10(8)CFU/mL required for a product to be considered a probiotic. Thus, although use of cinnamon essential oil in yogurt makes starter culture fermentation unfeasible, it does not prevent the application of L. rhamnosus to probiotic fermented milk. Furthermore, clove and mint essential oil caused sublethal stress to L. rhamnosus.