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This chapter draws from the authors’ experiences with service-learning pedagogy in allied health training programs, and illustrates ways in which community-engaged teaching and learning can prepare students to become ethical healthcare practitioners. The authors infuse examples from their own courses throughout the chapter, mostly from the clinical fields of speech-language pathology, audiology, and occupational therapy. However, the chapter is applicable and generalizable to faculty from a wide scope of allied health training programs. The chapter introduces considerations for establishing campus–community partnerships in an ethical manner, as well as ways to foster student self-reflection and critical thinking through an ethical lens. Principles from the codes of ethics of various allied health professions are incorporated throughout the chapter along with examples of how each can be applied in community-based clinical experiences. Through a review of relevant literature, analysis of professional codes of ethics, case-based examples, and a step-by-step guide to course development, this chapter provides readers with a mechanism to ground their courses in professional ethics in a way that is relatable and relevant to students.

There has been growing concern among international agencies and the corporate world regarding the question of sustainability and how long we can preserve our planet and ensure just and balanced development for all. Non-governmental organizations, labor leaders, faith-based organizations, religious leaders, and other civil society representatives play a crucial and diverse set of roles in societal development. At the same time, institutions imparting higher education are engaging in debates and quality research work to gauge the need of our current generation with a vision to meet the need of the future generation. Such lofty dreams can only be achieved if we respect the natural systems and the international standards designed to protect the core social and environmental values. Sustainability education is becoming crucial, mainly for students so that they are aware of concepts such as economic prosperity, resource equity, energy uses, and environmental health and concerns (Sengupta, Blessinger, & Yamin, 2019). In this context, the role of higher education along with civil society is critical. Being a part of society, they need to contribute by addressing the common problems so that they make our younger generations aware of the issues and help them create and flourish in an environment and ecosystem which is healthy. There has been a growing appetite among the educational institutions to receive information, examples, and case studies mainly from the environmental and economic perspective which could help the faculty to impart knowledge to the students. The purpose of this book is to explore different angles from sustainability corporate social responsibility and the role of civil society in the context of education. The chapters in this book gives us an insight into the prevalent literature as well talk about interventions and case studies that have contributed toward the growth of this genre. This book will help in reorienting curriculum, develop programs and modules, implement innovative teaching methods, and integrate such topics in their educational programs.

Transformational learning outcomes of short-term faculty-led international service-learning experiences can by stymied by cultural shock and improperly facilitated programs. Moreover, dissonance in dimensions of the self in contrast to foreign traditions and social interactions can be especially salient in American student encounters in India. How students resolve and make meaning of their own emotional entropy is traced across two institutional programs, two courses (1 undergraduate and 1 graduate), and multiple India community partner sites. An evidence-based pedagogical model and strategies for preparation, praxis, and processing are offered in supporting student reflection of themselves as global beings and in development of global agency which is manifested as intrapersonal, interpersonal, intercultural, academic, and professional competencies.

That ice‐creams prepared with dirty materials and under dirty conditions will themselves be dirty is a proposition which, to the merely ordinary mind, appears to be sufficiently obvious without the institution of a series of elaborate and highly “scientific” experiments to attempt to prove it. But, to the mind of the bacteriological medicine‐man, it is by microbic culture alone that anything that is dirty can be scientifically proved to be so. Not long ago, it having been observed that the itinerant vendor of ice‐creams was in the habit of rinsing his glasses, and, some say, of washing himself—although this is doubtful—in a pail of water attached to his barrow, samples of the liquor contained by such pails were duly obtained, and were solemnly submitted to a well‐known bacteriologist for bacteriological examination. After the interval necessary for the carrying out of the bacterial rites required, the eminent expert's report was published, and it may be admitted that after a cautious study of the same the conclusion seems justifiable that the pail waters were dirty, although it may well be doubted that an allegation to this effect, based on the report, would have stood the test of cross‐examination. It is true that our old and valued friend the Bacillus coli communis was reported as present, but his reputation as an awful example and as a producer of evil has been so much damaged that no one but a dangerous bacteriologist would think of hanging a dog—or even an ice‐cream vendor—on the evidence afforded by his presence. A further illustration of bacteriological trop de zèle is afforded by the recent prosecutions of some vendors of ice‐cream, whose commodities were reported to contain “millions of microbes,” including, of course, the in‐evitable and ubiquitous Bacillus coli very “communis.” To institute a prosecution under the Sale of Food and Drugs Act upon the evidence yielded by a bacteriological examination of ice‐cream is a proceeding which is foredoomed, and rightly foredoomed, to failure. The only conceivable ground upon which such a prosecution could be undertaken is the allegation that the “millions of microbes ” make the ice‐cream injurious to health. Inas‐much as not one of these millions can be proved beyond the possibility of doubt to be injurious, in the present state of knowledge; and as millions of microbes exist in everything everywhere, the breakdown of such a case must be a foregone conclusion. Moreover, a glance at the Act will show that, under existing circumstances at any rate, samples cannot be submitted to public analysts for bacteriological examination—with which, in fact, the Act has nothing to do—even if such examinations yielded results upon which it would be possible to found action. In order to prevent the sale of foul and unwholesome or actual disease‐creating ice‐cream, the proper course is to control the premises where such articles are prepared; while, at the same time, the sale of such materials should also be checked by the methods employed under the Public Health Act in dealing with decomposed and polluted articles of food. In this, no doubt, the aid of the public analyst may sometimes be sought as one of the scientific advisers of the authority taking action, but not officially in his capacity as public analyst under the Adulteration Act. And in those cases in which such advice is sought it may be hoped that it will be based, as indeed it can be based, upon something more practical, tangible and certain than the nebulous results of a bacteriological test.

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Numbers of worthy people are no doubt nursing themselves in the fond and foolish belief that when the Food Bill has received the Royal assent, and becomes law, the manufacture and sale of adulterated and sophisticated products will, to all intents and purposes, be suppressed, and that the Public Analyst and the Inspector will be able to report the existence of almost universal purity and virtue. This optimistic feeling will not be shared by the traders and manufacturers who have suffered from the effects of unfair and dishonest competition, nor by those whose knowledge and experience of the existing law enables them to gauge the probable value of the new one with some approach to accuracy. The measure has satisfied nobody, and can satisfy nobody but those whose nefarious practices it is intended to check, and who can fully appreciate the value, to them, of patchwork and superficial legislation. We have repeatedly pointed out that repressive legislation, however stringent and however well applied, can never give the public that which the public, in theory, should receive—namely, complete protection and adequate guarantee,—nor to the honest trader the full support and encouragement to which he is entitled. But, in spite of the defects and ineffectualities necessarily attaching to legislation of this nature, a strong Government could without much difficulty have produced a far more effective, and therefore more valuable law than that which, after so long an incubation, is to be added to the statute‐book.

In this paper, I compare Theodore Schatzki’s practice theory, the existential phenomenology of Martin Heidegger upon whom Schatzki drew in its formation, and my own theory of institutional logics which I have sought to develop as a religious sociology of institution. I examine how Schatzki and I both differently locate our thinking at the level of practice. In this essay I also explore the possibility of appropriating Heidegger’s religious ontology of worldhood, which Schatzki rejects, in that project. My institutional logical position is an atheological religious one, poly-onto-teleological. Institutional logics are grounded in ultimate goods which are praiseworthy “objects” of striving and practice, signifieds to which elements of an institutional logic have a non-arbitrary relation, sources of and references for practical norms about how one should have, make, do or be that good, and a basis of knowing the world of practice as ordered around such goods. Institutional logics are constellations co-constituted by substances, not fields animated by values, interests or powers.

Because we are speaking against “values,” people are horrified at a philosophy that ostensibly dares to despise humanity’s best qualities. For what is more “logical” than that a thinking that denies values must necessarily pronounce everything valueless? Martin Heidegger, “Letter on Humanism” (2008a, p. 249).