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1
Delon, Nicolas. „Moral Status, Final Value, and Extrinsic Properties“. Proceedings of the Aristotelian Society (Hardback) 114, Nr. 3pt3 (Dezember 2014): 371–79. http://dx.doi.org/10.1111/j.1467-9264.2014.00379.x.
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Tilavov, Uktamjon Gulomovich. „“Ecological Humanism” As A Universal Spiritual And Moral Value“. American Journal of Political Science Law and Criminology 02, Nr. 10 (21.10.2020): 69–76. http://dx.doi.org/10.37547/tajpslc/volume02issue10-12.
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This article reveals that ecological humanism has the status of a universal spiritual and moral value. Its content is based on the concretization of universal: social, economic, political, spiritual, ideological ecological relations. In the context of the ecological crisis, the issue of improving environmental thinking is put forward by placing the problem of humanism in the spotlight of the scientific community.
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Marino, Patricia. „Moral coherence and value pluralism“. Canadian Journal of Philosophy 43, Nr. 1 (2013): 117–35. http://dx.doi.org/10.1080/00455091.2013.774841.
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This paper addresses the question of what value pluralism tells us about the pursuit of moral coherence as a method of moral reasoning. I focus on the status of the norm of ‘systematicity, ’ or the demand that our principles be as few and as simple as possible. I argue that, given certain descriptive facts about the pluralistic ways we value, epistemic ways of supporting a systematicity norm do not succeed. Because it is sometimes suggested that coherence functions in moral reasoning as it does in scientific reasoning, my argument considers analogies and disanalogies between moral reasoning and scientific reasoning.
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LAZAR, SETH. „Moral Status and Agent-Centred Options“. Utilitas 31, Nr. 1 (06.08.2018): 83–105. http://dx.doi.org/10.1017/s0953820818000201.
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If we were required to sacrifice our own interests whenever doing so was best overall, or prohibited from doing so unless it was optimal, then we would be mere sites for the realization of value. Our interests, not ourselves, would wholly determine what we ought to do. We are not mere sites for the realization of value – instead we, ourselves, matter unconditionally. So we have options to act suboptimally. These options have limits, grounded in the very same considerations. Though not merely such sites, you and I are also sites for the realization of value, and our interests (and ourselves) must therefore sometimes determine what others ought to do, in particular requiring them to bear reasonable costs for our sake. Likewise, just as my moral status grounds a requirement that others show me appropriate respect, so must I do to myself.
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Ezedike, Edward Uzoma. „Ratiocentrism, Intrinsic Value, and the Moral Status of the Nonhuman Natural World“. Environmental Ethics 40, Nr. 4 (2018): 363–70. http://dx.doi.org/10.5840/enviroethics201840434.
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Kant’s doctrine of the “categorical imperative” with respect to ratiocentrism needs to be examined for its implications for environmental ethics. Kant’s argument is that moral actions must be categorical or unqualified imperatives that reflect the sovereignty of moral obligations that all rational moral agents could figure out by virtue of their rationality. For Kant, humans have no direct moral obligations to non-rational, nonhuman nature: only rational beings, i.e., humans, are worthy of moral consideration. I argue that this position is excessively anthropocentric and ratiocentric in excluding the nonhuman natural world from moral consideration. While conceding that nonhuman nature is instrumentally valuable owing to some inevitable existential, ontological considerations, moral obligation should be extended to the natural world in order to achieve environmental wholeness.
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Farahat, Omar. „Moral Value and Commercial Gain“. Journal of Arabic and Islamic Studies 21 (04.01.2022): 209–27. http://dx.doi.org/10.5617/jais.9376.
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This paper presents three theoretical accounts developed to assess the moral value and legal status of acts designed to promote commercial gain in the thought of major classical Muslim scholars. There has been an increased interest in Islamic commercial law and ethics in recent years. Much of the recent scholarship consists of practically inclined studies that tend to lump the Islamic tradition of evaluation of commerce under the principles of social justice and avoidance of harm. Our study of three selected scholars will reveal distinct approaches that are characteristic of classical Islamic ethical discussions: anchoring moral value in this world, attributing moral goodness to salvation in the next world, and finding a balance between these two approaches. Counterintuitively, we will see that the naturalistic view that ascribes moral values to things and actions was the most restrictive, whereas the dualistic model that focuses on salvation in the next world was markedly more permissive of commercial transactions.
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Wetlesen, Jon. „The Moral Status of Beings who are not Persons: A Casuistic Argument“. Environmental Values 8, Nr. 3 (August 1999): 287–323. http://dx.doi.org/10.1177/096327199900800302.
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This paper addresses the question: Who or what can have a moral status in the sense that we have direct moral duties to them? It argues for a biocentric answer which ascribes inherent moral status value to all individual living organisms. This position must be defended against an anthropocentric position. The argument from marginal cases propounded by Tom Regan and Peter Singer for this purpose is criticised as defective, and a different argument is proposed. The biocentric position developed here is related to that of Albert Schweitzer and Paul F. Taylor, but rejects their assumption of equal inherent value for all living organisms. It argues instead for equal moral status value for moral persons and agents, and gradual moral status value for nonpersons, depending on their degree of similarity with moral persons. Mary Ann Warren's recent book on Moral Status is also discussed. The argument is constructed as a casuistic argument, proceeding by analogical extension from persons to non-persons. The meta-ethical question of its pragmatic validity is discussed.
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Liao, S. Matthew. „The Genetic Account of Moral Status: A Defense“. Journal of Moral Philosophy 9, Nr. 2 (2012): 265–77. http://dx.doi.org/10.1163/174552412x625718.
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Christopher Grau argues that the genetic basis for moral agency account of rightholding is problematic because it fails to grant all human beings the moral status of rightholding; it grants the status of rightholding to entities that do not intuitively deserve such status; and it assumes that the genetic basis for moral agency has intrinsic/final value, but the genetic basis for moral agency only has instrumental value. Grau also argues that those who are inclined to hold that all human beings are rightholders should reconsider speciesism. In this paper, I argue that Grau’s objections do not undermine the genetic basis for moral agency account of rightholding, and I also offer criticisms of Grau’s defense of speciesism.
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Mylan Engel Jr. „Bernstein on Moral Status and the Comparative Value of Lives“. Journal of Animal Ethics 7, Nr. 2 (2017): 204. http://dx.doi.org/10.5406/janimalethics.7.2.0204.
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Roskies, Adina L. „Moral Status or Moral Value? The Former May Require Phenomenal Consciousness, But Does It Matter?“ AJOB Neuroscience 14, Nr. 2 (03.04.2023): 175–77. http://dx.doi.org/10.1080/21507740.2023.2188306.
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Swanton, Christine. „Virtue Ethics, Value-centredness, and Consequentialism“. Utilitas 13, Nr. 2 (Juli 2001): 213–35. http://dx.doi.org/10.1017/s0953820800003149.
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This paper argues against two major features of consequentialist conceptions of virtue: Value-centredness and the Hegemony of Promotion as a mode of moral acknowledgement or responsiveness. In relation to the first feature, I argue against two ideas: (a) Value should be understood entirely independently of virtue; and (b) The only right-making respects which serve to make an action better than another is degree of value. I argue that what I call the bases of moral response are several, including also status, the good for, and bonds. Against the Hegemony of Promotion thesis I argue for several modes of moral responsiveness constitutive of virtue.
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Oyebode, Femi. „Choosing death: the moral status of suicide“. Psychiatric Bulletin 20, Nr. 2 (Februar 1996): 85–89. http://dx.doi.org/10.1192/pb.20.2.85.
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Our moral conception of suicide is examined. It is argued that a neutral definition of suicide is difficult to achieve and that how we treat the Question of suicide shows what value we place on the sanctity of Me or on life as a means to other ends. The case is made that autonomy, the principle of self-governance, has acquired special importance in the modem world to me detriment of other ethical principles such as beneficence.
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Lee, Martin J., Jean Whitehead, Nikos Ntoumanis und Antonis Hatzigeorgiadis. „Relationships among Values, Achievement Orientations, and Attitudes in Youth Sport“. Journal of Sport and Exercise Psychology 30, Nr. 5 (Oktober 2008): 588–610. http://dx.doi.org/10.1123/jsep.30.5.588.
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This research examines the value-expressive function of attitudes and achievement goal theory in predicting moral attitudes. In Study 1, the Youth Sport Values Questionnaire (YSVQ; Lee, Whitehead, & Balchin, 2000) was modified to measure moral, competence, and status values. In Study 2, structural equation modeling on data from 549 competitors (317 males, 232 females) aged 12–15 years showed that moral and competence values predicted prosocial attitudes, whereas moral (negatively) and status values (positively) predicted antisocial attitudes. Competence and status values predicted task and ego orientation, respectively, and task and ego orientation partially mediated the effect of competence values on prosocial attitudes and of status values on antisocial attitudes, respectively. The role of sport values is discussed, and new research directions are proposed.
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Victoria, Sokaliuk (Galushko). „The Moral Status of the Human Embryo“. Legal Ukraine 6, Nr. 6 (29.06.2021): 45–50. http://dx.doi.org/10.37749/2308-9636-2021-6(222)-6.
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Recognizing the importance of the state’s special protection of the prenatal stage of human development, most countries establish strict control over the research of the human embryo. One way to argue the limitations of embryo research is its moral status as a potential human being and representative of the human species. In the insufficient study of the moral status of the embryo, the article identifies approaches to its understanding and formulates its main features. The paper also examines the theoretical question that is at the heart of practical and professional ethics: by what criteria is the embryo attributed to have the moral status? The answer to this question reveals the importance of moral considerations regarding the proper handling of the embryos as well as the importance of the moral duty of others to treat an unborn child with respect. Some ways of understanding the principle of respect are examined separately. The moral significance, value, and respect for the embryo are all prerequisites for establishing the limits of acceptable and unacceptable behaviour during the research on human embryos. This article highlights the problem of conflict of interests of the embryo as the one with moral status, with the interests of society to continue embryonic research due to the potential for usefulness for a huge number of people suffering from various diseases. Such conflict can be resolved through the establishment of ethical principles, which can be used to describe the limits of research on human embryos in the international and national guidelines for such research. Given the generality of such principles, it is also important to establish a national specialized committee on the ethics of research on human embryos. Despite the results of the study, the article emphasizes the need for more detailed and deeper participation of representatives of legal, bioethical, embryological science, and the public in conversation. Key words: moral significance, value, respect, moral obligations, legal status.
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Sebo, Jeff. „The Moral Problem of Other Minds“. Harvard Review of Philosophy 25 (2018): 51–70. http://dx.doi.org/10.5840/harvardreview20185913.
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In this paper I ask how we should treat other beings in cases of uncertainty about sentience. I evaluate three options: (1) an incautionary principle that permits us to treat other beings as non-sentient, (2) a precautionary principle that requires us to treat other beings as sentient, and (3) an expected value principle that requires us to multiply our subjective probability that other beings are sentient by the amount of moral value they would have if they were. I then draw three conclusions. First, the precautionary and expected value principles are more plausible than the incautionary principle. Second, if we accept a precautionary or expected value principle, then we morally ought to treat many beings as having at least partial moral status. Third, if we morally ought to treat many beings as having at least partial moral status, then morality involves more cluelessness and demandingness than we might have thought.
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Naef, Shirin. „Legal Status, Moral Values and Cosmological Order“. Ethnologie française 167, Nr. 3 (2017): 459. http://dx.doi.org/10.3917/ethn.173.0459.
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Strammer, Philip. „Being Claimed in Immediate Response to an Other“. De Ethica 7, Nr. 4 (15.12.2023): 3–15. http://dx.doi.org/10.3384/de-ethica.2001-8819.23743.
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In this essay, I propose a phenomenological alternative to the established candidates of what grounds moral status, namely the experience of being claimed in immediate response to an Other. Drawing from late-Wittgensteinian moral philosophy, I develop this alternative in critical juxtaposition to theories that aim to derive moral status from values grounded in independently accountable empirical properties. Against such theories, I expound how meaningful talk of moral status must instead be understood to be rooted in the individuals’ morally charged immediate responsiveness to Others, a responsiveness that preconditions the very possibility of separating value and fact. If my analysis is sound, then the empirical property or set of properties that is commonly taken to qualify as a candidate for a ground of moral status in fact presupposes a phenomenological dimension of ‘ethical encounter’. The recognition of this deeper phenomenological level would, while not disposing with the notion of moral status, transform its meaning and, thus, how much of the philosophical debate on moral status is conducted.
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Sangadji, Hatifin, Ruswanti Ruswanti und Agus Purnama. „Status Ibu Bekerja dan Teman Sebaya terhadap Perkembangan Moral Anak“. Journal of Nursing Education and Practice 3, Nr. 1 (30.07.2023): 1–10. http://dx.doi.org/10.53801/jnep.v3i1.174.
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Introduction: The transformation of judgments of behavior, feelings, and reasoning into either right or wrong is referred to as moral development. There are three forms of moral classification, namely Preconventional, Conventional, and Postconventional. Objective: The research aims to analyze the moral development of children influenced by peer relationships and the mother's employment status. Method: The research adopts a cross-sectional approach in a quantitative research design. The population involved in the study consists of students in grades 5 and 6, with a sample size of 80 students. The sampling method used is total sampling. Data collection is done through a questionnaire, and data analysis employs the chi-square test. Results: Based on calculations using the chi-square method, the p-value for the variable of the mother's employment status is 0.024, while the p-value for the peer relationship variable is 0.514. Conclusion: The moral development of children is not influenced by peer relationships and the mother's employment status.
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Streiffer, Robert. „Chimeras, Moral Status, and Public Policy: Implications of the Abortion Debate for Public Policy on Human/Nonhuman Chimera Research“. Journal of Law, Medicine & Ethics 38, Nr. 2 (2010): 238–50. http://dx.doi.org/10.1111/j.1748-720x.2010.00484.x.
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Moral status is the moral value that something has in its own right, independently of the interests or concerns of others. Research using human embryonic stem cells (hESCs) implicates issues about moral status because the current method of extracting hESCs involves the destruction of a human embryo, the moral status of which is contested. Moral status issues can also arise, however, when hESCs are transplanted into embryonic or fetal animals, thereby creating human/ nonhuman stem cell chimeras (“chimeras” for short). In particular, one concern about chimera research is that it could confer upon an animal the moral status of a normal human adult, but then impermissibly fail to accord the animal the protections it merits in virtue of its enhanced status. Understanding the public policy implications of this ethical conclusion is complicated by the fact that certain views about the moral status of the embryo cannot legitimately be used to justify public policy decisions. Arguments like those employed in the abortion debate for the conclusion that abortion should be legally permissible even if abortion is not morally permissible also support, to a more limited degree, a liberal policy on hESC research involving the creation of chimeras.
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Scherkoske, Greg. „Integrity and Moral Danger“. Canadian Journal of Philosophy 40, Nr. 3 (September 2010): 335–58. http://dx.doi.org/10.1080/00455091.2010.10716726.
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While it isn't clear that we are right to value integrity — or so I shall argue — most of us do. Persons of integrity merit respect. Compromising one's integrity — or failing completely to exhibit it — seems a serious flaw. Two influential accounts suggest why. For Bernard Williams, integrity is ‘a person's sticking by what [she] regards as ethically necessary or worthwhile.’ To this Cheshire Calhoun adds a helpful negative gloss:To lack integrity is to underrate both formulating and exemplifying one's own views. People without integrity trade action on their own views too cheaply for gain, status, reward, approval or for escape from penalties, loss of status, disapproval. Or they trade their own views too readily for the views of others who are more authoritative, more in step with public opinion, less demanding of themselves, and so on.
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VEHMAS, SIMO, und BENJAMIN CURTIS. „Profound Intellectual Disability and the Bestowment View of Moral Status“. Cambridge Quarterly of Healthcare Ethics 26, Nr. 3 (25.05.2017): 505–16. http://dx.doi.org/10.1017/s0963180116001183.
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Abstract:This article engages with debates concerning the moral worth of human beings with profound intellectual and multiple disabilities (PIMDs). Some argue that those with such disabilities are morally less valuable than so-called normal human beings, whereas others argue that all human beings have equal moral value and that, therefore, each group of humans ought to be treated with equal concern. We will argue in favor of a view that takes points from opposing camps in the debates about the moral worth of humans with such disabilities. Our position, roughly, is this: most humans with PIMDs are persons in the morally significant sense and, therefore, deserve moral consideration equal to that granted to so-called “normal” human beings. Some humans with PIMD may not be persons, but nevertheless deserve moral consideration equal to that of persons because they stand in a special relation to persons.
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van Till, Sietske A. L., Mariia V. Maksimova, Ghislaine J. M. W. van Thiel und Eline M. Bunnik. „An assessment of the moral value of neuronal cell models and brain organoids“. Molecular Psychology: Brain, Behavior, and Society 2 (10.07.2023): 15. http://dx.doi.org/10.12688/molpsychol.17557.1.
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Advances in stem cell technology enable neuroscientists to develop induced pluripotent stem cell (iPSC)-based neuronal models of varying complexity, ranging from single human brain cells to two-dimensional neuronal cell models and three-dimensional brain organoids. While the discussion on the moral status of brain organoids is taking center stage in the bioethical literature and is invariably linked to the presumed capacity of future brain organoids to develop some form of consciousness, analyses of the moral status of other – less complex – iPSC-based neuronal models are lacking. In this paper we aim to clarify the moral value of various types of existing neuronal models, including brain organoids. We show how it is made up of several layers that may encompass various sorts of considerations, including moral values, the results of empirical research, and biological characteristics. We identify four such layers – instrumental, intrinsic, symbolic, and relational – that are relevant for the assessment of the moral value of neuronal models. We demonstrate that it lies not in a capacity to develop some form of consciousness (which is absent in current iPSC-based neuronal models, including brain organoids), but in other considerations, including the genetic links between models and donors, the ability of models to mimic brain (dys)function, and their symbolic value, all of which are often overlooked in the bioethical literature. Also, we demonstrate that the 'thickness' of the layers (i.e., their moral weight) increases when the neuronal model is more complex. Finally, we discuss the practical-ethical implications of our analysis for the use of neuronal models in research settings, for instance in relation to informed consent and biobank governance. Our four-layer framework can be applied also in moral assessments of other iPSC-based models, including emerging and future cell models.
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Rashid, Salam Rahim, Nawzad Anwar Omer und Jalal Sadullah Hassan. „Moral in relation to culture and Social Status“. Halabja University Journal 8, Nr. 3 (30.09.2023): 125–40. http://dx.doi.org/10.32410/huj-10484.
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This study is on sociolinguistic field, in which deals with moral language phenomenon and using moral expressions in social communications and Kurdish discourse. It tries to find the answer to the following questions such as (What is moral? What is the relation between morality and culture? Does morality have universal-based or culturally based? Generally, morality covers a wide area in social research studies. Concerning Kurdish, as it is known, there is no independent work about morality. So as researchers, we intend to fill this gap in Kurdish language and our aim is to find precise answers to this problem in Kurdish. In conclusion one point is focused in which really morality is an important field covers all institutions of individual and community life, to value the morality human beings depends on language. The study is done according to analytical method. It consists of an introduction, conclusions, references list and three chapters.
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Azenabor, Godwin. „Omoluabi: An African Conception of moral values“. Thought and Practice 8, Nr. 2 (15.07.2023): 63–81. http://dx.doi.org/10.4314/tp.v8i2.4.
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The moral experience is a reality in every social and cultural life, with variations being in the interpretations given to experience. A people’s value system defines their identity. Consequently, this paper interrogates an example of an African theory of moral value against a moral developmental model, using the philosophical, expositional, analytical and comparative methods. The reflections in this paper focus on the Yoruba cultural context in Nigeria. The paper posits a relationship between a moral value system and development. It argues that the inability of the Nigerian state to attain enviable developmental status can be attributed to moral decadence, apart from inept leadership, ethnicity, antagonism, endless vendetta, political jingoism and cultural sub-nationalism. Since the goal of morality is peaceful co-existence, harmonious interaction, social cohesion and character development, the paper argues that Omoluabi traits can be appropriated to tackle moral problems and questions in contemporary Nigerian society. It concludes that the cultural heritage of Omoluabi can serve as a corpus of raw material for contemporary moral life, and contribute to tackling existential, moral and developmental challenges.
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O'NEILL, MARTIN. „Priority, Preference and Value“. Utilitas 24, Nr. 3 (31.08.2012): 332–48. http://dx.doi.org/10.1017/s0953820812000118.
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This article seeks to defend prioritarianism against a pair of challenges from Michael Otsuka and Alex Voorhoeve. Otsuka and Voorhoeve first argue that prioritarianism makes implausible recommendations in one-person cases under conditions of risk, as it fails to allow that it is reasonable to act to maximize expected utility, rather than expected weighted benefits, in such cases. I show that, in response, prioritarians can either reject Otsuka and Voorhoeve's claim, by means of appealing to a distinction between personal and impersonal value, or alternatively they can harmlessly accommodate it, by means of appealing to the status of prioritarianism as a view about the moral value of outcomes, rather than as an account of all-things-considered reasonable action. Otsuka and Voorhoeve secondly claim that prioritarianism fails to explain a divergence in our considered moral judgement between one-person and many-person cases. I show that the prioritarian has two alternative, and independently plausible, lines of response to this charge, one more concessive and the other more unyielding. Hence, neither of Otsuka and Voorhoeve's challenges need seriously trouble the prioritarian.
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Maclure, Jocelyn. „Context, Intersubjectivism, and Value: Humean Constructivism Revisited“. Dialogue 59, Nr. 3 (September 2020): 377–401. http://dx.doi.org/10.1017/s0012217320000086.
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ABSTRACTI defend a version of what Sharon Street called “Humean constructivism.” I'll first sketch out why I think that contextual constructivism provides us with a more plausible understanding of the ontological status of values than both Kantian constructivism and moral realism. In addition to its recognition of the role of evolutionary pressures in the emergence of human morality, contextual constructivism must now clarify the role of historical intersubjectivity in the subsequent development of morality. I will then claim that adding a coherentist module to Humean constructivism provides a satisfactory answer to those who fear that contextual metaethical theories can only be non-cognitivist. Finally, I will sketch out why I think that the notion of a mind-independent “space of moral reasons” is largely compatible with Humean constructivism.
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GUO, Yuyu, und Xueying ZHANG. „對〈新興人體胚胎研究技術、 十四天規則和胚胎的特殊地位〉一文的回應“. International Journal of Chinese & Comparative Philosophy of Medicine 19, Nr. 2 (21.12.2021): 59–63. http://dx.doi.org/10.24112/ijccpm.191944.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.
This paper responds to “Emerging Human Embryo Research Technologies, the 14-Day Rule, and the Special Status of the Embryo” by analyzing the moral status of the embryo. We hold that the embryo has a limited moral status that is influenced by local ethical and cultural factors. The moral status of the embryo can be evaluated according to its potential value to and relationship with society within the specific ethical and cultural context. On whether the embryo should be used in research, we recommend that researchers follow the principle of permission, i.e., seek consent from the agents who best represent the interests of the embryo (usually the parents).
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Marino, Patricia. „Moral Rationalism and the Normative Status of Desiderative Coherence“. Journal of Moral Philosophy 7, Nr. 2 (2010): 227–52. http://dx.doi.org/10.1163/174552409x12574076813478.
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AbstractThis paper concerns the normative status of coherence of desires, in the context of moral rationalism. I argue that 'desiderative coherence' is not tied to rationality, but is rather of pragmatic, instrumental, and sometimes moral value. This means that desire-based views cannot rely on coherence to support non-agent-relative accounts of moral reasons. For example, on Michael Smith's neo-rationalist view, you have 'normative reason' to do whatever your maximally coherent and fully informed self would want you to do, whether you want to do it or not. For these reasons to be non-agent-relative, coherence would have to be grounded in rationality, but I argue that it is not. I analyze, and reject, various strategies for establishing a coherence-rationality connection, considering in detail a purported analogy between desires and a priori beliefs, with particular attention to the case of mathematics.
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Murphy, Timothy E., und Jennifer A. Parks. „Degendering Parents on Birth Certificates“. Perspectives in Biology and Medicine 66, Nr. 4 (September 2023): 579–94. http://dx.doi.org/10.1353/pbm.2023.a909728.
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abstract: Birth certificates typically designate parents as "mothers" or "fathers," although some US states offer nongendered designations. The authors argue that gendered characterizations offer scant legal or moral value and that states should move to degender parental status on birth certificates but retain that information in registrations of birth. Registrations of birth identify the person giving birth to a child, when, and where, and they report demographic and health information useful for civic and public health purposes. Birth certificates typically report a child's name, sex, date and location of birth, and parentage so far as known. As documents establishing parents' standing in relation to children and vice versa, as well as age and presumptive citizenship, birth certificates add no legal or moral value by gendering parents. Gendering parents on birth certificates obliges the state to rely on exclusionary criteria of "mother" and "father." By contrast, degendering parental status withdraws the need for such criteria and confers benefits on people with transgender and nonbinary identities, as well as undercutting any problematic presumption that parents have responsibilities to their children qua mother or qua father.
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Chambers, K. Lindsey. „It’s Complicated: What Our Attitudes toward Pregnancy, Abortion, and Miscarriage Tell Us about the Moral Status of Early Fetuses“. Canadian Journal of Philosophy 50, Nr. 8 (November 2020): 950–65. http://dx.doi.org/10.1017/can.2020.48.
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AbstractMany accounts of the morality of abortion assume that early fetuses must all have or lack moral status in virtue of developmental features that they share. Our actual attitudes toward early fetuses don’t reflect this all-or-nothing assumption. If we start with the assumption that our attitudes toward fetuses are accurately tracking their value, then we need an account of fetal moral status that can explain why it is appropriate to love some fetuses but not others. I argue that a fetus can come to have moral claims on persons who have taken up the activity of person-creation.
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Sayer, Andrew. „(De)commodification, Consumer Culture, and Moral Economy“. Environment and Planning D: Society and Space 21, Nr. 3 (Juni 2003): 341–57. http://dx.doi.org/10.1068/d353.
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In this paper I attempt to develop understanding of commodification and consumption by relating ideas from the moral philosophy of Adam Smith and Alasdair MacIntyre to recent research on consumer culture by Pierre Bourdieu and Daniel Miller. I focus on how commodification affects how people value things, practices, themselves, and others. It is argued that, although traditional critiques of consumer culture have often been both elitist and weakly supported empirically, some of their normative distinctions can be used to illuminate more positive aspects of consumption. In particular, the distinction between internal and external goods enables us to appreciate that much consumption is not primarily a form of status seeking but a means to the development of skills, achievements, commitments, and relationships which have value regardless of whether they bring participants external rewards. Although Bourdieu's analysis of inequalities and the struggles of the social field misses this distinction, use of it helps to illuminate how the struggles are for internal goods as well as for status and power. Finally, by reference to recent work by Miller on altruistic shopping, I question the common related criticism of consumer culture as individualistic, and conclude.
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Caraka, Rezzy Eko, Fahmi Ali Hudaefi, Prana Ugiana, Toni Toharudin, Avia Enggar Tyasti, Noor Ell Goldameir und Rung Ching Chen. „Indonesian Islamic moral incentives in credit card debt repayment: a feature selection using various data mining“. International Journal of Islamic and Middle Eastern Finance and Management 15, Nr. 1 (21.10.2021): 100–124. http://dx.doi.org/10.1108/imefm-08-2020-0408.
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Purpose Despite the practice of credit card services by Islamic financial institutions (IFIs) is debatable, Islamic banks (IBs) have been offering this product. Both Muslim and non-Muslim customers have subscribed to the products. Thus, it is critical to analyse the strategy of IBs’ moral messages in reminding their Muslim and non-Muslim customers to repay their credit card debts. This paper aims to investigate this issue in Indonesia using data mining via machine learning. Design/methodology/approach This study examines the IBs’ customers across the 32 provinces of Indonesia regarding their moral status in credit card debt repayment. This work considers 6,979 observations of the variables that affect the moral status of the IBs’ customers in repaying their debt. The five types of data mining via machine learning (i.e. Boruta, logistic regression, Bayesian regression, random forest, XGBoost and spatial cluster) are used. Boruta, random forest and XGBoost are used to select the important features to investigate the moral aspects. Bayesian regression is used to get the odds and opportunity for the transition of each variable and spatially formed based on the information from the logistical intercepts. The best method is selected based on the highest accuracy value to deliver the information on the relationship between moral status categories in the selected 32 provinces in Indonesia. Findings A different variable on moral status in each province is found. The XGBoost finds an accuracy value of 93.42%, which the three provincial groups have the same information based on the importance of the variables. The strategy of IBs’ moral messages by sending the verse of al-Qur’an and al-Hadith (traditions or sayings of the Prophet Muhammad PBUH) and simple messages reminders do not impact the customers’ repaying their debts. Both Muslim and non-Muslim groups are primarily found in the non-moral group. Research limitations/implications This study does not consider socio-economic demographics and culture. This limitation calls future works to consider such factors when conducting a similar topic. Practical implications The industry professionals can take benefit from this study to understand the Indonesian customers’ moral status in repaying credit card debt. In addition, future works may advance the recent findings by considering socio-cultural factors to investigate the moral status approach to Islamic credit warnings that is not covered by this study. Social implications This work finds that religious text of credit card repayment reminders sent to Muslims in several provinces of Indonesia does not affect their decision to repay their debts. To some extent, this finding draws a social issue that the local IBs need to consider when implementing the strategy of credit card repayment reminders. Originality/value This study credits a novelty in the discourse of data science for Islamic finance practices. Specifically, this study pioneers an example of using data mining to investigate Islamic-moral incentives in credit card debt repayment.
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Sönmez Efe, Süreyya. „Ahlaki Değerlerin “Devlet Sınırları” ve “Göçmen İşçilerin Üyelik Statüsü” Anlamları Üzerine Etkisi“. Göç Dergisi 7, Nr. 1 (12.05.2020): 35–54. http://dx.doi.org/10.33182/gd.v7i1.660.
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Bu makale, ahlaki değerlerin bölgesel sınırlar ve göçmen işçilerin üyelik statüsü kavramlarının anlamı üzerindeki etkisini ahlaki yapılandırmacı yaklaşım merceğinden incelemektedir. Paylaşılan değerlerin, devletlerin göç politikaları ve kanun yapma süreçlerinin merkezinde yer aldığını önermektedir. Devletler, sadece kolektif bir varlık haline gelen rastgele bir topluluk değil, ortak değerleri olan bireylerden oluşan değer topluluklarıdır. Göçmen işçilerin statüsü, 'değer topluluğuna' üyelikleriyle belirlenir; tartışılabilir bir şekilde, yasal terminolojiyi devlet düzeyinde biçimlendirmek için "geçirgen değerler" ve / veya "geçirimsiz değerler" kullanan kişilerden oluşuyor. Bu makalede, sosyal olarak yapılandırılmış değerlerin devlet politikalarını etkilediği, devlet sınırlarını ve göçmen işçilerin üyelik statülerini tanımladığı sonucuna varılan göç politikasının analizi için Türkiye vaka incelemesine odaklanılmaktadır. Analiz için, Türkiye'de toplanmış görüşmelerden ve katılımcı gözlemlerinden elde edilen birincil veriler ve yasal resmi belgelerdeki ikincil veriler kullanılmıştır. ABSTRACT IN ENGLISH The Impact of Moral Values on the Meaning of the Borders and the Membership Status of Migrant Workers This paper analyses the impact of moral values on the meaning of the concept of territorial borders and the membership status of migrant workers through the lens of the moral constructivist approach. It suggests that shared values sit at the core of the states’ migration policies and law-making processes. States are not merely random collections of people that become a collective being but are communities of value that are consist of individuals who have shared values. Migrant workers’ status is determined by their membership to ‘community of value’ which arguably comprise of persons who use ‘porous values’ and/or ‘impermeable values’ to shape the legal terminology at the state level. The paper focuses on the case study of Turkey for the analysis of migration policy which concludes that socially constructed values influence the state policies and define borders and membership status of migrant workers. For the analysis, it uses primary data from interviews and participant observation; and secondary data from official legal documents collected in Turkey.
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Brison, Susan J. „Valuing the Lives of People with Profound Intellectual Disabilities“. Philosophical Topics 49, Nr. 1 (2021): 99–121. http://dx.doi.org/10.5840/philtopics20214917.
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Some prominent contemporary ethicists, including Peter Singer and Jeff McMahan, do not consider human beings with profound intellectual disabilities to have the same moral status as “normal” people. They hold that individuals who lack sufficiently sophisticated cognitive abilities have the same moral value as nonhuman animals with similar cognitive capacities, such as pigs or dogs. Their goal—to elevate the moral standing of sentient nonhuman animals—is an admirable one which I share. I argue, however, that their strategy does not, in fact, achieve this goal and that there are better ways to advance it than to attach lesser value to the lives of profoundly intellectually disabled persons.
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PENNESI, KAREN. „Constructing ‘Farmer’ and ‘State’ Identities in Moral Discourses about Semi-subsistence Agriculture in North-east Brazil“. Journal of Latin American Studies 47, Nr. 4 (11.08.2015): 781–809. http://dx.doi.org/10.1017/s0022216x1500084x.
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AbstractAnthropological analysis elucidates how discourses about agriculture in one North-east Brazilian community reflect relational roles of citizens and the state, the position of farmers in society, and the relationship of individuals to their work. In these discourses, farmers are positioned as moral, hard-working, autonomous citizens, justifying their participation in low-paying activities. The declining numbers of agricultural workers is explained as a result of individual laziness or government irresponsibility. In using these discourses to take stances publicly on agricultural issues, speakers assign responsibilities and moral status to agents. In constructing rural identities, such moral discourses emphasise the symbolic value of subsistence agriculture as its economic value declines.
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ROMANCHUK, Svitlana. „COGNITIVE ASPECT OF MORAL DISCOURSE IN THE COMMUNICATIVE BEHAVIOR OF STUDENTS“. Culture of the Word, Nr. 97 (2022): 235–43. http://dx.doi.org/10.37919/0201-419x-2022.97.20.
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In the proposed research, the moral discourse of the students’ linguistic personality, realized in their communicative behavior, was investigated. It is noted that the analysis of modern moral discourse is particularly relevant due to the fact that language retardation is strongly felt in the sphere of spiritual life. In the cognitive aspect, moral discourse is characterized by such concepts that fix certain values and carry meanings. The actual basis for writing the article was the author’s observations of the communicative behavior of students of the Ukrainian Humanitarian Institute in Bucha, Kyiv region. Therefore, the article states that the general cognitive base for users of moral discourse, in particular students, is the moral culture of the people who speak a certain language and embody their spiritual and historical experience in it, and upbringing in the family, at school, etc. The understanding of moral discourse in scientific research is carried out through the prism of the definition of Yu. Habermas, for whom moral discourse is the operation of statements that have a cognitive status and claim normative significance. Taking it as the most successful interpretation of the mentioned term, S. Romanchuk represents the moral and value norms implemented by student youth in various forms of communicative behavior. At the same time, she analyzes the cognitive character of students’ moral actions. The article emphasizes that moral discourse is specific in that the most important role in it is played by the subject’s self-communication. Thanks to his “inner language”, self-presentation of moral consciousness, understanding of one’s own behavior and experience, such phenomena as “voice of conscience”, “voice of the heart”, etc. are directly given. It is concluded that the cognitive aspect of the moral discourse is related to establishing the value of the values contained in the concepts of moral consciousness of the students and represented in their communicative behavior.
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Indreswari, Henny, Evania Yafie und Khasturi Ramalingam. „The Effectiveness of Parental Self-Efficacy Program to Improve Children’s Moral Development with Single-Parent Status“. Pertanika Journal of Social Sciences and Humanities 30, Nr. 1 (14.03.2022): 381–405. http://dx.doi.org/10.47836/pjssh.30.1.18.
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At an early age, moral cultivation starts. If the child is in an area where, because of many factors, there is only a father or mother, this can affect the physical and psychological preparation of the child. The role of single parents in the development of children can be an obstacle to promoting child development, especially moral development. The value of training in self-efficacy for single-parents in stimulating moral growth is, therefore, an alternative option for children. This research aimed to examine the effectiveness of the Parental Self-Efficacy Program in improving the morality of children with single-parent status. This study explores one form of effort or experimental research to affect improvement. In order to determine the effectiveness of the parental self-efficacy program to promote the moral and social-emotional growth of children with single-parent status, a pre-test-post-test nonequivalent comparison group quasi-experimental design was chosen. Data were obtained from two community samples of 30 parents (mother) with single-parent families and 30 normal parent family status with children between preschool children aged 4 to 6 years. The findings showed that the parental self-efficacy program had an impact on improving the moral growth of children with single-parent status. It can be seen from the major differences linked to parental self-efficacy and the moral growth of children between the control group and the experimental group, where the experimental group had a higher average.
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Rasin, Alexander S., Alexander A. Mosolov und Ylyana A. Razina. „Competition and integration in the search for a new paradigm for maintaining biodiversity and ecosystem stability“. E3S Web of Conferences 390 (2023): 07036. http://dx.doi.org/10.1051/e3sconf/202339007036.
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Modern researchers in the humanities and natural sciences hold different and sometimes opposite views on the status of natural objects. The anthropocentric point of view prevails, considering man as the center of the universe and the goal of nature, which originates in the traditions of the Renaissance and the Christian Middle Ages about the transcendence of man and domination over nature. In modern versions of anthropocentrism, human needs and interests have an independent value, and people are regarded as exceptional beings with reason and morality. However, anthropocentrism is negatively perceived in many environmental and ethical discussions, as it has led to an ecological crisis, attributing instrumental value to nature. The biocentric approach, which gives moral status to all living beings, is becoming increasingly common in environmental ethics, and it is based on the principle of "reverence for life". With this approach, nature becomes a goal, not just a means, and all living organisms are considered the highest value. The ecocentric approach recognizes the moral status of ecosystems as a whole, denying the privileged status of people and emphasizing the responsibility of people for a responsible and careful attitude to the world around them.
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Cohen, Yishai. „Atonement’s Axiological Boundaries“. European Journal for Philosophy of Religion 9, Nr. 3 (21.09.2017): 177–95. http://dx.doi.org/10.24204/ejpr.v9i3.1954.
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According to the Felix Culpa Theodicy (FCT), worlds containing atonement and incarnation are of such great value that God is justified in actualizing such a world, despite all of the moral evil that has accompanied it. Focusing upon Alvin Plantinga’s articulation of this theodicy, I argue against FCT on the basis of normative ethical considerations. On the one hand, the deontic status of at least some actions depends upon the consequences of those actions. On the other hand, the existence of atonement depends upon the deontic status of at least one action. Under certain circumstances, this two-way dependence yields a contradiction if atonement has the kind of value conferred upon it by FCT. I conclude by discussing some implications for Molinism and evidential arguments from moral evil.
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Hills, Alison. „Rational Nature as the Source of Value“. Kantian Review 10 (Januar 2005): 60–81. http://dx.doi.org/10.1017/s1369415400002132.
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The most prominent recent interpretations of Kantian ethics place rational nature at the centre of the theory: I must respect rational nature, whether in myself or in others, because rational nature has a special status as the source of all other values. It is not obvious what it is for something to be the source of value, nor whether rational nature could play this role, but until these issues are settled the coherence of Kantian ethics is in question. In this article I offer an explanation of what it is for rational nature to be the source of value, I show that this claim is an important element of Kant's moral theory, and I defend this conception of value.
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Sládecek, Michal. „What is wrong with anti-paternalism?“ Filozofija i drustvo 35, Nr. 1 (2024): 149–64. http://dx.doi.org/10.2298/fid2401149s.
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The article scrutinizes anti-paternalistic arguments concerning the best judgements, the autonomy and the moral status of persons. The first two have been criticized by Quong as inadequate, and the article attempts to point out the shortcomings of this critique. The best judgement argument can be reformulated, having in mind particular situations in which person?s own judgement should be considered as decisive. The autonomy argument cannot be disregarded as too permissive regarding paternalism as it allows paternalistic interventions, which are weak and confined only to a strictly limited scope. Also, when considered as the condition for the validity of choice, autonomy cannot be treated as an ultimate value. Finally, the moral status argument proposed by Quong is plausible to some extent, when claiming that it is presumptively wrong to treat persons as not having equal moral powers. However, this argument does not cover the legitimate institutional policies in specific cases when it can be reasonably presumed that people will omit to act in favour of their well-being. Also, this argument would prohibit any interventions in order to increase availability of goods, even if the moral status of the persons is not affected
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Vadym Derkach, Vadym Derkach. „ARGUMENTS AGAINST MORAL REALISM“. Politology bulletin, Nr. 89 (2022): 29–53. http://dx.doi.org/10.17721/2415-881x.2022.88.29-53.
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The position of “moral realism”, in which, first, expressions defining the criterion of evaluation are treated as judgements with the meaning of “true/false”, and this criterion itself, second, is thought of as a condition which is a direct fact of independent of human decisions, defining the motive which people should follow, observing the norm-prescription which is thus a universal law, is subjected to critical scrutiny. The root meaning of moral realism is the claim that people are not responsible for moral institutions as their own decisions, they only subordinate their will to something that they must do because they have no choice, alienating their decisions. This real “moral law” is interpreted (in different versions) either as the will of a higher power, given by revelation, to whose decision-making people have nothing to do but must obey it; or as the objective conditioning of choice, learned through the reflection of experience as a natural law; or as a proven theorem whose content follows deductively as a conclusion from a priori comprehensible speculative-intuitive general principles. Despite the difference in the treatment of the ontological status and mode of knowledge of the moral law, all “moral realists” deny the relativity of moral values. However, none of the versions of moral realism clarifies in what sense value can be a value in a subject-less context (value for no one) and how it can be justified as universal by mere stating (accepting it as a condition). In this way “realism” denies itself, since it defines what is thought of as a decision-independent object by the decision to recognize it as independent of decisions (an alienated acceptance of the condition). Substantively, the proof of the existence of a real moral law as motivating is reduced to a tautological repetition of the definition and thus cannot be accepted as proof. In addition, moral realism relies on the false treatment as judgments of expressions that do not contain a description of fact (that is, they are not judgments), even though it relies on this description as a basis for considering something real.
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Kucherenko, Sergey A. „Existence of State as a Value Problem in Political Realism“. Voprosy Filosofii, Nr. 7 (2021): 5–16. http://dx.doi.org/10.21146/0042-8744-2021-7-5-16.
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The article is focused around ontological status of state in modern political realism. It seems that possibility of moral evaluation depends on the existence of the evaluated object. Only the real objects can be fully valuable. The article demonstrates that theoretical abstraction of social world can function as values only by being the ends that have to be fulfilled. The notion of state plays crucial role in realist theory, while states themselves are basic units of international system. This puts the state in an ambivalent position. On the one hand realists view state as a mere theoretical abstraction without proper existence. On the other hand state acts as a value in analysis of statesmen motives. The author claims that realism, being an “understanding” social theory, is stuck between scientific and political value systems. This problem is possible to solve by splitting the concept of state (and related notions), based on the context of its usage.
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ABOUAYYOUB, Abderrahim. „MORAL VALUES IN THE REVEALED RELIGIONS“. RIMAK International Journal of Humanities and Social Sciences 3, Nr. 4 (01.05.2021): 140–47. http://dx.doi.org/10.47832/2717-8293.4-3.14.
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No two would argue about the on going severe collapse of the social relations at all levels, in all societies . And there is no disagreement that both the success and the ruin of these social relations are heavily based on the good or bad status of the morals and values in these societies. And since these innate universal morals and values are immutable, and common between all humans. we should ask the question where is the problem? Is it in the fact that these values and morals are not included within the legislation and laws of these societies? or it is because the individuals do not abide by these rules and laws. In both cases, we are in need of a great effort to try to elicit such legislation from a solid and strong source, and pave the way for them to
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Harahap, Amelia. „THE DEVELOPMENT OF ENGLISH TODDLER BOOK BASED MORAL VALUE“. Journal Of Language Education and Development (JLed) 6, Nr. 1 (03.01.2024): 1–8. http://dx.doi.org/10.52060/jled.v6i1.1486.
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This research was about the development of english toddler book based moral value. The purpose of this research is to see the development of English and moral value toddler through the application of English book based moral value. The method would used in this research is research and development. According to (Thiagarajan, 1974) states that development 4D model is a system approach model where compiled and based on previous models and based on actual field experience in designing, developing, evaluating, and disseminating teacher training materials in education special. Data collecting technique in this research is used questionnaires and observation sheets. The results of this research indicate that the English book based moral value in this development research are valid for use with good quality media. the result of content validation by content expert is 75.5% in valid category, the result of media validation by media expert is 92.5% in very valid category, the result of teacher perspective is 97% and the final result of observation is 94.4%.
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Tovkanets, Ganna. „Moral values in pedagogical activity“. Lubelski Rocznik Pedagogiczny 37, Nr. 3 (19.04.2019): 237. http://dx.doi.org/10.17951/lrp.2018.37.3.237-244.
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<p>W artykule jest rozpatrywany problem moralności w działalności pedagogicznej. Ustalono, że walory moralne zajmują centralne miejsce w systemie poradnictwa pedagogicznego. Zawierają one wewnętrzny impuls motywacji duchowej pedagoga i występują w relacjach z otaczającymi ludźmi. Głównym narzędziem świadomości moralnej pedagoga jest jego sumienie, które kształtuje się w trakcie samopoznania i jest poczuciem odpowiedzialności przed ludźmi i światem; to poczucie sprawiedliwości, ponieważ pedagodzy powinni obiektywnie traktować uczniów. Walory pedagogiczne są bodźcem do prowadzenia społecznej i zawodowej działalności pedagoga, są humanistyczne w swej istocie, ponieważ skupiają szeroką gamę wszystkich duchowych walorów społeczeństwa. Moralny autorytet pedagoga ma moralny status wśród grupy uczniów i kolegów z pracy – za jego pomocą nauczyciel reguluje zachowanie wychowanków, oddziałuje na ich światopogląd. Podkreśla się, iż duchowość pedagoga ujawnia się w: posiadaniu bogactw kulturowych, które ludzkość zgromadziła; emocjonalnym i zmysłowym wyrażeniu jego osobowości; kulturze pedagogicznego komunikowania się i takcie pedagogicznym. Pedagog może zrealizować swój potencjał jako: fachowiec z przedmiotu, osiągając przy tym głębię wiedzy z konkretnych dyscyplin; metodyk, wykazując swój twórczy potencjał i nieprzeciętność przy podejmowaniu decyzji metodycznych; badacz, pojmując i analizując koncepcje naukowe. Moralność działalności pedagogicznej determinuje moralną świadomość, moralne wizje, moralne relacje, moralną działalność pedagoga. Można założyć, że istota moralności jako zjawiska społeczno-duchowego polega na tym, że ogarnia ona branżę duchową, gdzie ustala się ją jako zestaw standardów, idealnych wzorców zachowania, które stanowią kodeks stosownego, moralnie pozytywnego zachowania, a także branżę społeczną, gdzie moralne normy i zasady ujawniają się w relacjach i działalności ludzi.</p>
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Ratna Komalasari, Ratu, Cucu Atikah und Luluk Asmawati. „The Relationship between Parents’ Socio-Economic Level and Parenting with Early Childhood’s Moral Development“. Al-Athfal: Jurnal Pendidikan Anak 8, Nr. 1 (28.08.2022): 39–48. http://dx.doi.org/10.14421/al-athfal.2022.81-04.
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Purpose – The socio-economic status of parents has an impact on parenting for early childhood. The purpose of this study is to explain the relationship between parents’ socio-economic level and parenting with the moral development of early childhood.Design/methods/approach – This quantitative research using a correlation method was carried out in Raudhatul Athfal Al-Izzah Serang City, dealing with 100 parents as the research population. The sampling technique used is simple random sampling with slovin formula as many as 80 people. The data on the variables of parents’ economic level, parenting, and early childhood’s moral development are measured by questionnaires. The data are then analyzed with Pearson Product Moment.Findings – The results of the first hypothesis test show that there is no relationship between parents’ socio-economic level and the moral development of early childhood. The results are indicated by the value of rcount < rtable (0.149 < 0.220) and the significance value of 0.186 > 0.05. Moreover, the results of the second hypothesis test show that there is a relationship between parenting and early childhood’s moral development, justified by the value of rcount > rtable (0.380 > 0.220) and the significance value of 0.000 < 0.05. Finally, the results of the third hypothesis test show that there is a relationship between parents’ socio-economic level, parenting, and the moral development of early childhood. The evidence is indicated by the value of rcount > rtable (0.412 > 0.220) and the significance value of 0.001 < 0.15.
Research implications/limitations – This study was limited on two independent variables and one dependent variable. Thus, further studies are expected to be able to explore more using other variables.Practical implications – This quantitative research helps clarify that the socio-economic level and parenting can influence the moral development of early childhood.Originality/value – The high and low socio-economic level of parents does not correlate with the moral development of early childhood. Therefore, it is necessary for parents to understand more or to practice more on parenting that can stimulate the moral development of early childhood and become good figures and role models for early childhood.
Paper type Research paper
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Sanzhenakov, A. A. „On the way to eliminating theoretical difficulties of sociology of morality“. RUDN Journal of Sociology 20, Nr. 2 (15.12.2020): 252–62. http://dx.doi.org/10.22363/2313-2272-2020-20-2-252-262.
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The article aims at presenting theoretical difficulties of sociology of morality and possible ways to overcome them. The importance of this issue is determined by the necessity of the scientific study of moral elements of the contemporary society in order to prevent its dehumanization. Sociology of morality focuses on the empirical study of various moral phenomena (justice, duty, conscience) in the social space. At the first stage of such a study, sociologists conduct observations and collect data, and at the second stage, they generalize moral facts to identify moral patterns. In sociology, morality is considered as an element of society; therefore, it is not analyzed by itself but within a system of social relations. One of the difficulties of such studies is the ambivalent nature of morality, i.e. its existence in both public and individual consciousness: if sociologists ignore the individual mode of morality, they misrepresent the content of moral facts. Another reason for theoretical difficulties in the study of morality is that sociologists use outdated ideas about the nature of moral truths and researchers impartiality - moral judgments are considered as not being true or false, and the researcher should ignore his value attitudes when collecting and analyzing data. The elimination of these difficulties can lead to the loss of the sociological research specifics and to the merger of sociology and moral philosophy. Representatives of the new sociology of morality have to reform this field but ensure its status of an independent scientific discipline. One of the ways to solve this task is to use ideas of analytic philosophy, in particular, of moral realism that defines moral qualities as qualities of real things, and moral truths as having the same status as scientific truths.
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Besari, Amam. „Attitude and The Moral Value development of Teenage Students“. Jurnal Paradigma 13, Nr. 1 (19.04.2021): 15–26. http://dx.doi.org/10.53961/paradigma.v13i1.74.
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The behavior of adolescents at this time has become the center of attention to be studied. Especially in matters of morality and behavior. The background that underlies this is that there are differences in morals and attitudes that adolescents have today with adolescents in the past. Youth in the past prioritized morals, so that their politeness patterns were more awake. Adolescents today, with the development of globalization, prioritize ego, which has an impact on the emergence of an attitude of wanting to win alone, not wanting to admit mistakes. Globalization is a characteristic of the relationships between the inhabitants of the earth that go beyond conventional boundaries, such as nations and states. With this there is no longer a barrier that can be used as a boundary by a country so that there will be acculturation (mixing of cultures) between Western culture and Indonesian culture which has differences fundamental. There was a cultural clash between western cultures which tended to prioritize liberalism and uphold freedom, freedom in any case. Different with Indonesia, as a country that holds religious understanding. As a result, many Indonesian adolescents who do not have a strong grip are unable to filter out western culture which in turn erodes the noble values of the nation's culture.
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Hidayati, Niswatin Nurul. „Telling About Islamic Heroes And Female Leaders: Ways Of Implanting Self-Concept, Moral, And Religious Value On Children“. Auladuna : Jurnal Prodi Pendidikan Guru Madrasah Ibtidaiyah 1, Nr. 2 (05.12.2019): 1–14. http://dx.doi.org/10.36835/au.v1i2.227.
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The objectives of national education are realizing the fair and prosper society in term of material and spiritual based on the value of Pancasila, in which the main point is developing Indonesian citizens wholly. One of the most important components of Indonesian citizens is children, because they are the owner of the nation’s future. Thus, it could be said that the implantation of self-concept, moral, and religious values should be started earlier, so that it would be strongly implanted on Indonesian children. One of the methods is storytelling with woman heroes and public figures, whether they are from Indonesia or Islamic history. The consideration in choosing the woman heroes and public figures is as a form of moral education, introducing Islamic religious values, as well as gender education on children. This becomes important because of Indonesian’s social life which is full of various religions, cultures, tribes, race or ethnics, social status and others. The storytelling process as a form of learning media is expected to be applied in kindergarten (TK), Islamic Kindergarten (RA), or elementary school
Keywords: storytelling, character education, children, moral education, gender education