DUE 6/7

You will post replies of 200–250 words each to 2 classmates’ threads

Reply to your classmates’ thread by taking the conversation deeper and expanding upon areas where you agree and disagree. Make sure that you support your assertions with scholarly and/or biblical references.

Aaron

Ethics has always been a subjectional, yet weighty topic that has forced many theorists, theologians, and philosophers alike to grapple with its understanding and create a generalized standard to which the masses can generally agree to adhere. Scripture teaches us to be mindful of our actions and to think prior to acting; our ability to forge relationships and build consequences goes beyond the work that we do. It is inherent to every step we take, as the effects of those actions may have ramifications on others and their ability to function adequately. In urban planning, it is imperative that those facilitating designs or advocating for changes take into account the myriad challenges and characteristics of the populace where those plans will be implemented. 

In the book of Ecclesiastes, the scripture reads, “Whatever your hand finds to do, do it with your might, for there is no work or thought or knowledge or wisdom in Sheol, to which you are going,” ( Ecclesiastes 9:10. 2016). Therefore, the objective should be to accomplish the work and deeds forged in integrity now while among the land of the living, as in death, those are not things to be concerned with. Making life purposeful in the actions that are taken in the present in the actual work of planning for all communities will have an impact on what the afterlife will be like. 

A code of ethics has been a staple of most forms of organizations and bodies of work. That is no different in terms of urban planning and the planners that implement the projects. However, according to Schweitzer (2017), the governing body of work on ethics covering the work of planners was limited to one singular forum/document: The AICP Code of Ethics. While Schweitzer argues that the code of ethics was comprehensive, they noted concerns with its lack of growth and cover changes in a quickly changing world. Additionally, Lauria and Long (2017) reference the planners' code of ethics and noted scholarly research regarding the need for planners to adhere to its policies. It stated that “For planners, ethics set the boundaries of acceptable behavior…these norms represent guidelines for planners to adhere to in conducting themselves as professionals,” (Lauria & Long, 2017, p. 202). They argue that these policies provide the foundational basis for which the public is to be reassured that those utilizing or being impacted by planning services are acting responsibly in the performance of their professional duties and judgments. 

The Bible builds on this tremendously, adding in the book of 2 Timothy that, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness…that the man of God may be complete, equipped for every good work,” ( 2 Timothy 3:17 ESV. 2016;  2 Timothy 3:16 ESV. 2016).

The code of ethics is not limited to the work of those in the private sector in planning but affects those in every fashion and level of government. Though the rules for the federal, state, and local governments may differ because of applicable governing documents and laws, they still must act with sound judgment as they implement policies. The roadblock that often causes the most harm in this area is the flow of money and the fact that superseding governments tend to control that funding. Cullingworth and Caves (2013) while also noting the structural importance of Federalism and the restraints that places on the implementation of planning policies, they noted that “..the federal government requires states to comply with federal laws without federal funding, while the states require local governments to do things without any state funding — the ever-present ‘unfunded mandate’ dilemma,”  (Cullingworth & Caves, 2013, Chapter 3).

In Marcuse (1976), a case of planning ethics in action occurred as the Oldport mayor reviewed planning documents for a comprehensive development plan that would span twenty years, and called into question the results that would shift the community into a majority-minority community within a condensed timeframe. The mayor called on the planning company to look closer at their projections and the planners agreed to use the lower range in their projections which would push the racial composition transformation of this area to a longer time frame, but the mayor was still not satisfied with those results. The mayor demanded that the company not put those numbers in the report, and when they refused because they believed they were already stretching their ethical standards, the mayor ordered an internal report written and that the consultant company finishes their work without releasing their findings publicly. The final result landed with the company not releasing the data and the mayor never using an outside planner again (Marcuse, 1976).

This illustrates a clear deviation from the moral standard outlined in the code of ethics both within the planning and as a moral guide spiritually. The mayor should have not forced the company to fudge or alter the data of their work and implement a policy that would have grown a neighborhood that would bring more people into the community to a more equal and level playing field. Additionally, the planning company should have been steadfast in its resolve to uphold the code of ethics to which they are bound regardless of the ramifications. 

As the Bible reads, “For what does it profit a man to gain the whole world and forfeit his soul?” ( Mark 8:36 ESV. 2016).

 

References

2 Timothy 3:16 ESV. (2016).  https://www.bible.com/bible/59/2ti.3.16Links to an external site.

2 Timothy 3:17 ESV. (2016).  https://www.bible.com/bible/59/2ti.3.17Links to an external site.

Ecclesiastes 9:10. (2016).  https://www.bible.com/bible/59/ecc.9.10Links to an external site.

Lauria, M., & Long, M. (2017). Planning Experience and Planners' Ethics.  Journal of the American Planning Association, 83(2), 202-220.  https://doi.org/10.1080/01944363.2017.1286946Links to an external site.

Marcuse, P. (1976). Professional Ethics and Beyond: Values in Planning, Journal of the American Institute of Planners.  Journal of the American Institute of Planners, 42(3), 264-274. doi:10.1080/01944367608977729 Retrieved from  https://www.tandfonline.com/doi/abs/10.1080/01944367608977729Links to an external site.

Mark 8:36 ESV. (2016).  https://www.bible.com/bible/59/mrk.8.36Links to an external site.

Roger Caves, & J. Barry Cullingworth. (2013).  Planning in the USA (4th ed.). Taylor and Francis.  https://doi.org/10.4324/9780203126561Links to an external site.

Schweitzer, L. A. (2017). Introduction: Planning Ethics in the 21st Century.  Journal of the American Planning Association, 83(2), 159-160.  https://doi.org/10.1080/01944363.2017.1290496

Kennis

 

Urban planning is a nexus of people's trust, resource allocation, and social equity. Planners influence the physical and social settings in which millions of people live, work, and pray. Because of the impact this has, a professional code of ethics should not be a mere formality; it should be a moral obligation. Proverbs 11:14 tells us, "Where no counsel is, the people fall: but in the multitude of counselors there is safety" (King James Bible, 2017). A good code of ethics does just that—setting up accountability mechanisms that guard communities against self-serving planning choices, corruption, and defective procedures in governmental planning bodies.

The duties planners owe to the public, client, employer, and profession in general are outlined in the American Institute of Certified Planners (AICP) Code of Ethics and Professional Conduct. Planners also have to deal with a host of obstacles at the federal level related to land use, equal housing and the application of environmental rules and laws by federal agencies like the Department of Housing and Urban Development (HUD). At times like these, with decisions that may have a significant impact on communities that get little or no funding, the moral imperative to do what's in the public interest instead of at the private expense comes to the fore. According to the authors of Cullingworth and Caves (2014), planning is so intertwined with political processes in the United States that ethical behavior is crucial to preserving public trust in the government institution. If there were no formal ethics governing the practice of planning, then particular planners might be tempted to be more influenced by political pressures or economic interests than by what is in the public interest.

The state level is another where urban planners may interface between state legislatures and local governments, interpreting state growth management policies into enforceable state zoning and land use codes. In this context, unethical practices may involve giving special treatment to certain developers or industries that strengthen the democratic nature of the planning process. What is required of you is to do justice, love kindness, and walk humbly with your God, which are requirements adequately summed up by Micah 6:8: “He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” The planner's duty to promote just access to housing, transportation, and public services is to a degree directly related to this scriptural directive for seeking justice. A code of ethics establishes these responsibilities within enforceable professional standards, minimizing the chances that planners will put self-interest or political interest ahead of public interest.

Planners are most closely involved with the community's residents, community organizations, and local decision makers at the local planning level. This is especially true at this stage, because of the potential for conflicts of interest. The involvement of citizens in local planning processes is an essential component of democratic government, and planners have an ethical obligation to engage citizens in meaningful participation, not in "consensual manipulation," as Stein (2004) puts it. Additionally, Couch (2016) states that urban planters should avoid political euphemisms like ‘win-win’ and favor long-term community good over short-term political or economic gain. A code of ethics formalizes these values and provides a framework to guide a planner's conduct as well as a means of sanction for when the planner's actions fall short of the expectations.

Conflict of interest is a common problem that is reported in planning ethics literature and is a prominent case of a code of ethics violation in urban planning. This is when a planner's personal financial or related stake in a decision he/she is asked to make impartially is present. Consider the example of a city planner making a rezoning decision that benefits a developer with whom they are not fully upfront about their own undisclosed financial interest, with the developer, who directly opposes AICP ethics and the need to report and recuse oneself when there is a conflict of interest. The act would be a violation of trust and a polluter of land use decisions affecting the health, safety, and well-being of communities. Cullingworth and Caves (2014) point out that similar conflicts have long plagued local planning commissions, especially those in smaller jurisdictions where the planning, political, and business agendas of planners, elected officials, and developers can become too closely aligned. It is a fact that can be said to foretell upcoming events: “Let us conduct ourselves in the manner of men, not in carousing and drunkenness, nor in sexual immorality and debauchery, nor in strife and jealousy” (Romans 13:13). As it applies to professional behavior, this scripture emphasizes the need for transparency, self-restraint, and integrity in all public duties.

On a biblical basis, a professional code of ethics in city planning is an extension of the general biblical principle that those who use power over others are stewards, not owners, of the power given. This is what Luke 12:48 says: "From him who has received much, much will be required; and more will be given him who has been entrusted with much. The power of urban planners to influence the built environment to either promote or facilitate justice and flourishing or exploitation and inequity is extraordinary. Such a strong code of ethics, then, is not just a product of the administrative process: it's a statement of moral obligation tied to professional power. It offers planners a way to manage multiple interests in an honorable manner, prevents “public” engagement that is insincere, and demands accountability of planners to their constituents. Ethical behavior in such a socially engaged profession is the basis for good governance and the welfare of the community.

 

References

Couch, C. (2016).  Urban planning. Red Globe Press.

Cullingworth, B., & Caves, R. W. (2014).  Planning in the USA: Policies, issues, and processes (4th ed.). Routledge.

King James Version. (2025).  Bible Gateway. Biblegateway.com; BibleGateway. https://www.biblegateway.com/versions/King-James-Version-KJV-Bible/

Stein, J. M. (2004).  Classic readings in urban plannings (2nd ed.). American Planning Association