Saint Leo University Module 3 Turnitin Simulation Ethics Essay Write an essay that answers the following questions on a MS Word document. Submit the 500 wo

Saint Leo University Module 3 Turnitin Simulation Ethics Essay Write an essay that answers the following questions on a MS Word document. Submit the 500 word (or less) essayQuestions 1. What Internet search engine did you use to conduct the search for this assignment (e.g., Google, Yahoo…)? 2. How many results (hits) on the search topic “ethics” does the search engine indicate? How many results were indicated for the peer-reviewed article search on EBSCO Host? 3. Discuss how quickly you were able to find the websites related to the “ethics” topic, and contrast it to the length of time you estimate would have taken for you to find the same information without the use the Internet. 4. Discuss and briefly analyze the Turnitin process. Did the Turnitin software find all the copied and pasted text? What, if any are its limitations, and what are some of the potential pitfalls associated with its use. Please limit your essay to a maximum of 500 words.I’ve attached my Turnitn Simulation. Turnitin Assignment Template
Instructions: Use this template to submit your completed assignment to Turnitin.com.
First Sample (From a website found through the Google or Yahoo search engines)
Ethics is based on well-founded standards of right and wrong that prescribe what humans
ought to do, usually in terms of rights, obligations, benefits to society, fairness, or specific
virtues.
Some years ago, sociologist Raymond Baumhart asked business people, “What does ethics
mean to you?” Among their replies were the following:
“Ethics has to do with what my feelings tell me is right or wrong.”
“Ethics has to do with my religious beliefs.”
“Being ethical is doing what the law requires.”
“Ethics consists of the standards of behavior our society accepts.”
“I don’t know what the word means.”
These replies might be typical of our own. The meaning of “ethics” is hard to pin down, and
the views many people have about ethics are shaky.
Like Baumhart’s first respondent, many people tend to equate ethics with their feelings.
But being ethical is clearly not a matter of following one’s feelings. A person following his
or her feelings may recoil from doing what is right. In fact, feelings frequently deviate from
what is ethical.
Nor should one identify ethics with religion. Most religions, of course, advocate high ethical
standards. Yet if ethics were confined to religion, then ethics would apply only to religious
people. But ethics applies as much to the behavior of the atheist as to that of the devout
religious person. Religion can set high ethical standards and can provide intense
motivations for ethical behavior. Ethics, however, cannot be confined to religion nor is it
the same as religion.
Being ethical is also not the same as following the law. The law often incorporates ethical
standards to which most citizens subscribe. But laws, like feelings, can deviate from what is
ethical. Our own pre-Civil War slavery laws and the old apartheid laws of present-day
South Africa are grotesquely obvious examples of laws that deviate from what is ethical.
Finally, being ethical is not the same as doing “whatever society accepts.” In any society,
most people accept standards that are, in fact, ethical. But standards of behavior in society
can deviate from what is ethical. An entire society can become ethically corrupt. Nazi
Germany is a good example of a morally corrupt society.
https://www.scu.edu/ethics/ethics-resources/ethical-decision-making/what-is-ethics
Second Sample (From an article found on EBSCO Host via the Saint Leo University Library)
The issue of variable IEC decisions on multicenter trials is the bane of clinical drug development in India.
In addition to causing delays in initiating studies, it creates a situation of variable access to clinical trials to
patients, thereby violating the principles of equitable distribution of healthcare. One may argue that
selection of sites by the Sponsor is itself not equitable. However, it should be borne in mind that site
selection by Sponsors is their prerogative and subject to feasibility assessments, and it is not the same as
being denied access due to inconsistencies in ethical review. Ethics is not an exact science and
differences in opinions related to research ethics cannot be wished away. However, alternate models
should be explored to minimize inconsistencies in ethics review for multicenter trials. One such model is
of a “central IEC”. The Clinical Trials Transforming Initiative (CTTI) has defined central IEC as ‘a single
IEC of record for the protocol. It has regulatory responsibility for assuring the protection of the rights and
welfare of research participants from initial review to termination of the research, including review and
approval of informed consent.[[ 3]] ‘IEC of record’ is a group designated to monitor research involving
human subjects for all sites involved in a research study. This group could be an institution’s IEC or a
private, independent IEC. ‘Central IEC’ is commonly used to describe other alternative models, such as
federated, consortium and facilitated models. [Table 1] describes each model with their advantages and
disadvantages.{Table 1}
3 Flynn KE, Hahn CL, Kramer JM, Check DK, Dombeck CB, Bang S, et al. Using central IRBs for
multicenter clinical trials in the United States. PLoS One 2013;8:e54999.
Third Sample (From an article found on EBSCO Host via the Saint Leo University Library)
For my third report on ethics, I consider how conceptions of ‘the moral’ are changing, and how new
theorizations may offer different ways of thinking about the relationship between the moral and the
political. Moral philosophy has long been preoccupied with deciding which things deserve moral
consideration and demand moral responsibility, and geography draws from some of these ideas to
understand how ‘the moral’ operates in space, place, and politics. Though fundamental to the subfield, the
construction and active consideration of morality – both theoretically and empirically – has tended to
receive relatively less attention than ethical questions that are more overtly political in character. Justice,
for instance, has been productively examined in intersection with theories of class ([38]), spatial inequality
([50]), and the ethics of care ([100]). There are new critical reflections on (in)justice ([ 6]; [ 7]), and selfreflective scholarship about how we as scholars engage with place memory ([93]) and our own institutions
([82]). In comparison to the urgency of this work, reflections on morality can appear problematically apolitical. Yet as I complete this report, ‘the moral’ has landed squarely in the US political conscience and
in the media: in responding to an assembly of white supremacists, neo-Nazis, and other alt-right groups
that led to the death of a counter-protestor in Charlottesville, Virginia, and terror for citizens across the
country, President Donald J. Trump has argued that the blame is shared equally by the counterprotestors. Across the political spectrum, commentators and activists have responded with
condemnations of Trump’s broken ‘moral compass’, and with speculations that he either lacks empathy,
harbors hate deep within his heart, or was raised by a racist and thus is likely to be one himself. Political
pundits are now debating nightly whether or not our current political problems are also moral problems,
ones that will require deep reflection and difficult solutions. Yet how we will address our moral problems,
and whether we should accept that they are moral problems in the first place, is contested in our society
and in our discipline.
6 Barkan J, Pulido L (2017) Justice: An epistolary essay. Annals of the American Association of
Geographers107(1): 33–40.
7 Barnett C (2016) Towards a geography of injustice. Alue Ja Ympäristö45(1): 111–118.

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