Introduction
Professional codes of ethics are vital in the urban planning profession in various ways while serving the state or local government in the United States. Ethics can help planners foster an integral, moral, and trustworthy environment in the planning process and make socially acceptable approaches/ For instance, explaining to stakeholders existing and anticipated social problems that may occur in the event of planning which can affect the public to ensure safety measures and decision-making. At the same time, including private and public stakeholders in planning ensures transparency, promoting integrity and trustworthiness between the interested parties. In this paper, urban planning will be discussed from an important perspective, including the cruciality of following public interests and equity efforts.
Discussion
Planners must ensure equality when planning for designs that are accessible. Thus, the design is to consider all people regardless of race, gender, social position, and economic class (Cooper, 2019). While not all stakeholders can be satisfied, improving accessibility is key (Sandin, 2020). The Bible states, “So in Christ Jesus, you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus” (New International Version, 2011, Galatians 3:26–28). Thus, equality is an ethical value that can be implemented in planning through consideration of different needs, which is also supported in theological texts.
The code of ethics in planning is essential to avoiding substantial injury to the public. The principles and code of conduct advocate for integrity and truthfulness, which insist that planners should not engage in practices that can defraud the public. The codes prohibit unfair practices such as overcharging and accepting fees when the work cannot be done according to the public’s expectations (AICP Code of Ethics and Professional Conduct, 2021). God prohibits such actions, as stated in Exodus 20:15, “Do not steal,” because the act violates honest labor and robs clients of their hard work (New International Version, 2011). Therefore, the code of conduct helps planners and the public to avoid unnecessary misunderstandings and malpractices in the planning sector.
The AIPC code of conduct protects civilians from harassment and unwelcome behavior. Moreover, by following the code of conduct, planners can have better relationships with the public through respect for each other’s privacy and ensuring good communication. The AICP code of ethics advocates for honesty and fair dealings (Cullingworth & Caves, 2014). Failure to uphold one’s integrity and truthfulness during planning violates the code of conduct (Lauria & Long, 2017). Planners are responsible for concealing a client’s confidential information from the public and other indirect stakeholders working on the project.
Apart from non-disclosure of client’s information, fair dealings and integrity entail stating the correct qualifications and professional expertise that may not lead to defrauding the client. Fraud and false information can be considered a violation of the code of ethics since it leads to substantial injury to the client (American Institute of Certified Planners, 2021; Cullingworth & Caves, 2014). Giving false information includes using others’ products to claim credit and giving inaccurate professional qualifications to obtain work which is stealing and falsification.
A violation of the code of ethics may correlate with the lack of the aforementioned value of serving the community and the public good. This may occur as a result of a design that compromises the quality of the water in a district (Cullingworth & Caves, 2014). For example, certain stakeholders would benefit from building a system that would minimize access to high-quality water. In this case, an urban planner taking on the job would go against the ethical consideration of working for the well-being of the population rather than for personal benefit or someone’s potential financial gain.
Similarly, God encourages caring for the underrepresented and less fortunate, so those in power may oppress them. The book of Deuteronomy states, “For the Lord, your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes” and “He defends the cause of the fatherless and the widow, and loves the foreigner residing among you, giving them food and clothing” (New International Version, 2011, Deuteronomy 10:17, 19). Thus, the code of ethics promotes inclusivity and equal distribution of resources to indigenous populations and underrepresented persons to uphold diversity, autonomy, and humanity.
Conclusion
The field of ethics, while relatively indirect, is necessary as it correlates with professional operations in the public sector, especially when it relates to the comfort and well-being of the population. Urban planners are to base their work on a code of ethics that includes moral principles correlating with the greater good of the community, ethical use of technology, and equality as the basis for each project. Local, state, or national projects are to be based on ethical considerations are it is important to remember principles such as working for the society’s good and providing services that align with principles of integrity and honesty.
References
American Institute of Certified Planners. (2021). AICP Code of Ethics and Professional Conduct. The American Planning Association’s Professional Institute.
Cooper, T. (2019). Handbook of administrative ethics. Taylor and Francis, an imprint of Routledge.
Cullingworth, B., & Caves, R. W. (2014). Planning in the USA policies, issues, and processes. Routledge.
Lauria, M., & Long, M. (2017). Planning experience and planners’ ethics. Journal of the American Planning Association, 83(2), 202–220. Web.
Sandin, G. (2020). Lack of participatory effort: On the ethics of Communicating Urban Planning. Urban Planning, 5(4), 227–237. Web.
New International Version. (2011). Biblica, Inc.