Leo Pessini

To teach ethics implies setting rules, guidelines, and rational decision-making but it also requires creativity and acknowledgement of the affective aspects of our decision-making processes. Usually, ethical inquiries become involved in emotions that cannot be ignored but included in the learning process. The authors relate their experience with a pedagogic model involving film clips to prompt and frame discussions that might foster a more holistic approach to ethics education. Teaching with movies is also an innovative method for promoting the sort of engaged learning that education requires today. By allowing reflections on emotions, participants in these sessions can learn to develop their reflective abilities and attitudes. Life stories derived from movies fit well with the learners’ context and expectations and could serve as a launching point for discussions of both the emotions and ethical scenarios. Using film clips in a structured way allows for new opportunities in ethics education.

Faced with the disorderly way of conceiving life in the current model of political and economic development, which has compromised our common home due to the depredation of all forms of life in the biosphere, and in light of the moral and ethical crisis of our time that has fostered a culture of relativism, disposability and immediacy, this reflection aims to analyze how Pope Francis connects the environmental crisis with the ethical and moral crisis in his Laudato si’ encyclical. Pope Francis believes that we do not live in a time of several crises but rather one complex crisis which is both social and environmental which is the external manifestation of the ethical and moral, cultural and spiritual crisis of humanity. The cry for help of the Earth is inseparable from that of the poor, so only an integral ecology can help heal fundamental human relationships.

This reflection aims to analyze the historical and political evolution of the major UN world conferences on climate and the environment. Aware that human action has compromised the future continuity of life on the planet, the United Nations has promoted the debate to rethink humankind’s relationship with nature, and with the idea of development and sustainability. The itinerary for this reflection begins with the Conference on Environment and Development held in Rio de Janeiro in 1992, Eco-92, and goes on to consider Rio + 20, the Conference on Sustainable Development in 2012, before finally coming to the Climate Conference held in Paris in December 2015, known as the Paris Agreement. It aims to evaluate the impasses, breakthroughs and historical and political perspectives of these documents aimed at preventing human “achievements” and “progress” from compromising life on Earth as a whole.

In Brazil, induced abortion in adolescents has been frequent in less-advantaged socioeconomic classes, and the vulnerability of these adolescents has not been addressed. Given this context, the present study sought to investigate the relationship between the practice of abortion and vulnerability in adolescents. This was a descriptive cross-sectional study of 201 adolescents who completed a structured questionnaire that allowed the analysis of variables with respect to intent to abort. The profile of the pregnant adolescents in the sample studied was the following: average age, 16.1 years; stable partner; mulatas; did not use condoms during sexual relations; precocious with respect to their first sexual relations; and did not plan the pregnancy. According to the classification of the World Health Organization, 81.59% of the subjects‘ abortions were known to be induced. Twenty-one were vulnerable to induced abortion; of these, 13 reported forced sexual intercourse, of whom 8 reported that they had suffered associated violence. These results indicate that sexual violence and unwanted pregnancy subject adolescents to a context of greater vulnerability to induced abortion. Thus, it is suggested that this relationship should be considered from the perspective of bioethics and human rights, but always respecting the cultural values of the society in which the adolescents live, as well as their human dignity