| Probably one of the first rules most of us are taught | | | | training, if something doesn't "feel right, it probably is |
| is "do unto others as you would have them do unto | | | | not right, and the action should be avoided. |
| you. This golden rule, whether taught by a parent, | | | | Three. The third obstacle pits absolutism against |
| teacher or religious leader, is a cornerstone for many | | | | relativism. One school of thought believes that certain |
| as it serves as a practical guide to everyday life. | | | | actions, in and of themselves, are always right. This |
| As insurance professionals deal with the public, the | | | | is called absolutism. Another school believes that |
| golden rule takes on more than a philosophical | | | | whether an action is good or right depends upon the |
| meaning. The practical level of such a statement | | | | particular circumstances of a situation. This is |
| applies to the basic code of ethics that agents must | | | | relativism. As insurance professionals market their |
| use not only in their personal lives, but also, in their | | | | services, they are obligated to follow the rules that |
| daily responsibilities in their business dealings. | | | | have been instituted to spell out what is considered |
| Many believe that social behavior that favors the | | | | to be right or wrong. This would be an example of |
| group over the individual should be emphasized. But | | | | absolutism. However, when dealing with the |
| there are four basic obstacles that must be dealt | | | | multitude of clients needs, the insurance professional |
| within order to act ethically. | | | | must offer different solutions for different clients, |
| One. The primary obstacle has to do with concern | | | | thus relativism is being practiced. |
| for self versus others. This obstacle could prevent | | | | Four. The fourth obstacle deals with the possible |
| the individual from looking out for the "common | | | | conflict between religious teaching and individual |
| good" of society, as opposed to making a decision | | | | authority. Most religions delineate right from wrong |
| purely on the individual's own happiness and welfare. | | | | according to a strict code of authority. Some |
| From an insurance standpoint, this means that agents | | | | philosophers reject such a notion and stress that |
| should put the interests of their clients ahead of their | | | | each individual creates their own set of values. |
| own good. | | | | Religions vary widely as to practices and beliefs as do |
| Two. The second obstacle relates to the intuition | | | | individual values. However, most of the religions and |
| versus rationalism obstacle. While some philosophers | | | | individual value systems agree on one basic rule: The |
| believe that humans intuitively know what is right, | | | | golden rule, overall, ethics can be narrowed down to |
| others tell us we must use pure reason to uncover | | | | one general definition, which Albert Schweitzer left |
| what is right. The problem in the insurance industry | | | | for the ages. "Ethics is the name we give to our |
| is "does one have a ready excuse for improper | | | | concern for good behavior. We feel an obligation to |
| behavior because he/she did not know the rules? In | | | | consider not only our own personal well being but |
| order to apply reason in the insurance profession, we | | | | also that of others and of human society as a |
| must know the rules! One realizes the importance | | | | whole." To summarize such a definition, only three |
| of proper training when this precept is used. | | | | words are needed: Regard for others. |
| However, realistically speaking, even without proper | | | | |