Recent labor disputes between registered nurses and hospitals in Minnesota, California, and Pennsylvania raise moral questions about nurses' professional obligations, nurses' right to collectively bargain to preserve or improve wages, benefits, and working conditions, and patients' right to medical care. Deontology and consequentialism focus too narrowly on nurses and patients, and thus ignore the nature of the healthcare community as a system of competing interests. When considered in this context, nurses' strikes are shown to be consistent with this system of competing interests, and thus are morally permissible.

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In the United States, information about a person's criminal history is accessible with a name and date of birth. Ruth Crampton has studied nurses' care for prisoner-patients in hospital settings and found care to be perfunctory and reactive. This article examines whether it is morally permissible for nurses in hospital settings to access information about prisoner-patients' criminal histories. Nurses may argue for a right to such information based on the right to personal safety at work or the obligation to provide prisoner-patients with the care that they deserve. These two arguments are considered and rejected. It is further argued that accessing information about a prisoner-patient's criminal history violates nurses' duty to care. Care, understood through Sarah Ruddick's account as work and relationship, requires nurses to be open and unbiased in order to do their part in forming a caring relationship with patients. Knowledge of a prisoner-patient's criminal history inhibits the formation of this relationship and thus violates nurses' duty to care.

Albert Camus does not provide a direct or sustained exploration of romantic love. Instead, love is addressed only indirectly in The Myth of Sisyphus, and sporadically in other writings. This article analyses the experience of absurdity in love. Absurdity clears away the social, cultural, and philosophical ideals of love to focus on the actual experience of love. With this in mind, a positive account of Camus’ philosophy of love is developed from several different works. This shows that Camus’ philosophy of love centres on the biological feelings of love, which are temporary, non‐exclusive, and do not imply commitment.