Journal articles: 'Bad conscience'

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Garsten, Bryan. "Liberalism’s bad conscience." Critical Review of International Social and Political Philosophy 14, no. 4 (September 2011): 509–12. http://dx.doi.org/10.1080/13698230.2011.597243.

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Bonetto, Sandra. "Coward Conscience and Bad Conscience in Shakespeare and Nietzsche." Philosophy and Literature 30, no. 2 (2006): 512–27. http://dx.doi.org/10.1353/phl.2006.0024.

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Riis, Povl. "Why mask a good conscience as a bad conscience?" Journal of Internal Medicine 228, no. 2 (August 1990): 77–78. http://dx.doi.org/10.1111/j.1365-2796.1990.tb00197.x.

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Gough, James Edward, and Sue Matheson. "Nietzsche and Bad Conscience on Mosquito Coast." Film-Philosophy 17, no. 1 (December 2013): 234–44. http://dx.doi.org/10.3366/film.2013.0013.

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McNeill, David. "Bad Conscience and the Origin of Temporality." International Studies in Philosophy 39, no. 3 (2007): 149–61. http://dx.doi.org/10.5840/intstudphil200739319.

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HAAN, WILLEM DE. "Abolitionism and the Politics of ‘Bad Conscience’." Howard Journal of Criminal Justice 26, no. 1 (February 1987): 15–32. http://dx.doi.org/10.1111/j.1468-2311.1987.tb00569.x.

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Greer, Scott. "Freud's ?bad conscience?: The case of Nietzsche'sGenealogy." Journal of the History of the Behavioral Sciences 38, no. 3 (2002): 303–15. http://dx.doi.org/10.1002/jhbs.10064.

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Stahl, Titus. "Intellectual Bad Conscience and Solidarity with the Underdogs." Krisis | Journal for Contemporary Philosophy 41, no. 2 (December 31, 2021): 67–69. http://dx.doi.org/10.21827/krisis.41.2.38070.

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Kleine-Ahlbrandt, Wm Laird. "The Bad Conscience of the French: Review Essay." Shofar: An Interdisciplinary Journal of Jewish Studies 14, no. 2 (1996): 115–22. http://dx.doi.org/10.1353/sho.1996.0134.

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Thiem, A. "Beyond Bad Conscience: Marcuse and Affects of Religion after Secularism." Telos 2013, no. 165 (December 1, 2013): 23–48. http://dx.doi.org/10.3817/1213165023.

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McEntee, Joy. "Paternal responsibility and bad conscience in adaptations of The Shining." Journal of Adaptation in Film & Performance 9, no. 2 (July 1, 2016): 175–86. http://dx.doi.org/10.1386/jafp.9.2.175_1.

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Lössl, Josef. "¿Qué tan mala es la conciencia mala de Agustín (mala conscientia)?" Augustinus 64, no. 3 (2019): 297–306. http://dx.doi.org/10.5840/augustinus201964254/25517.

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The subject if this article is a brief discussion of the concept of «bad conscience» (mala conscientia) as opposed to «good conscience’ (bona conscientia) in the Works of Augustine, with specific reference to Augustine’s theology of grace. The article considers Augustine’s use of the concept in a wide range of his Works, especially in some sermons and also compares this use with the meaning of the earliest occurrences of the Word suneídhsiç /conscientia and related forms in ancient Greek literature. One of the findings of this comparison is that Augustine’s basic understanding of conscientia in the moral sense was remarkably similar to those early occurrences.

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Logan, Deborah. "The economics of sexuality: Elizabeth Barrett browning and the Victorian “bad conscience”." Women's Studies 24, no. 4 (March 1995): 293–305. http://dx.doi.org/10.1080/00497878.1995.9979058.

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Kekes, John. "On the Supposed Obligation to Relieve Famine." Philosophy 77, no. 4 (October 2002): 503–17. http://dx.doi.org/10.1017/s0031819102000438.

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In an influential paper, Peter Singer claims that affluent people have a strong obligation to relieve famine. If they fail, they allow others to die, and makes them murderers. In responding to this outrageous claim, which has given uneasy conscience to many, I show that Singer is engaged in indefensible moralizing that substitutes bullying for reasoned argument and gives a bad name to morality.

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Meier, Joachim. "Necessary Suffering? - Investigating Existential Suffering in Youth through Everyday Experiences of Bad Conscience." Qualitative Studies 6, no. 1 (January 21, 2021): 116–41. http://dx.doi.org/10.7146/qs.v6i1.124448.

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The purpose of this article is to develop an account of existential suffering in youth. According to recent studies, a growing amount of young Westerners has come to suffer from mental disorders, stress, and a general lack of well-being. It is suggested however that the massive concern for young people's mental health might risk contributing to an increased pathologization of all kinds of suffering in youth. In continuation hereof the article aims at disclosing a suffering that is not pathological in kind but quite the contrary clings to existence. Based on interviews with three Danish high school students, regarding their experiences of bad conscience in their everyday lives, it is revealed how they suffer from matters conceivable as normative implications of fundamental conditions of existence such as freedom, finitude and the Other. In the end, critical concerns are raised regarding the normative evaluation of existential suffering as a necessity. That is, should we not always be against suffering?

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Pramono, RB Edi. "THE INNER CONFLICT: CONSCIENCE OR STATE'S RULE." Lire Journal (Journal of Linguistics and Literature) 7, no. 1 (January 20, 2023): 1–16. http://dx.doi.org/10.33019/lire.v7i1.172.

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Conflict is part of human life. No one can get rid of it. Some conflicts end in good resolution, some end in bad resolution, and some end in tragedy. Antigone, the main character, is encountering a dilemma of whether to keep on the conscience of burying her brother or to obey her king’s edict forbidding her to bury him otherwise death sentence she has to bear. This inner conflict represents the power relation between Antigone and the king. Foucault proposes that power relation comprises the productivity of power and the constitution of subjectivity. He also says that resistance is an endemic fact in the world of power relations. Furthermore, Kabeer states that the power of women signifies the ability of women to make choices. In determining choices, Antigone experiences inner conflict, and thus, she encounters a double struggle, i.e., against herself and against Creon, the king. With the knowledge that conscience or heaven's values are higher than man’s rule or earth’s values, Antigone seizes her power to deal with her conflicts. The conflict between Antigone and Creon, which is first between heaven and earth laws, turns out to be a conflict mostly covered by self-pride. This contestation of power leads her to agony and suicide, and this confirms that inner conflicts in power relations may end in tragedy.

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Starr, Deborah A. "YERACH GOVER, Zionism: The Limits of Moral Discourse in Israeli Hebrew Fiction (Minneapolis: University of Minnesota Press, 1994). Pp. 222. $49.95 cloth, $19.95 paper." International Journal of Middle East Studies 34, no. 1 (February 2002): 184–85. http://dx.doi.org/10.1017/s0020743802471061.

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This noteworthy book by Yerach Gover has been long overlooked. Gover demonstrates through his sophisticated analyses of selected Hebrew literary texts how Israeli liberal society constructs a moral conscience in bad faith. The book's implicit and explicit critiques of Zionism have likely contributed to the lack of critical interest in this important study. Perhaps in the public airing of such issues, in both the Israeli press and academic circles, this book may gain the belated recognition it deserves.

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Lightbody, Brian. "Artificial and Unconscious Selection in Nietzsche’s Genealogy: Expectorating the Poisoned Pill of the Lamarckian Reading." Genealogy 3, no. 2 (June 13, 2019): 31. http://dx.doi.org/10.3390/genealogy3020031.

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I examine three kinds of criticism directed at philosophical genealogy. I call these substantive, performative, and semantic. I turn my attention to a particular substantive criticism that one may launch against essay two of On the Genealogy of Morals that turns on how Nietzsche answers “the time-crunch problem”. On the surface, there is evidence to suggest that Nietzsche accepts a false scientific theory, namely, Lamarck’s Inheritability Thesis, in order to account for the growth of a new human “organ”—morality. I demonstrate that the passages interpreted by some scholars to prove that Nietzsche is a Lamarckian can be reinterpreted along Darwinian lines. I demonstrate that Nietzsche hits upon the right drivers of phenotypical change in humans, namely, torture and enclosures (e.g., walls of early states), but misinterprets their true impact. Nietzsche believes that these technologies are responsible for producing what I call “culture-serving memory” and the bad conscience by causing emotions that once were expressed outwardly to turn inward causing the “psychological digestion” of the human animal. In reality, however, these mechanisms are conducive to breeding a particular type of individual, namely, one who is docile, by introducing artificial and unconscious selective pressures into the environment of early humans. In showing that Nietzsche’s genealogical account of memory and bad conscience is not underpinned on a false scientific theory and is consistent with Neo-Darwinism, I deflect a potentially fatal blow regarding the veracity of Nietzsche’s genealogies.

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Mulla, Ahmed. "Bad Feminist ou l’éveil à la conscience de race et de genre chez Roxane Gay." Études littéraires africaines, no. 51 (2021): 109. http://dx.doi.org/10.7202/1079602ar.

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Turner, Stephen. "Schmitt, Telos, the Collapse of the Weimar Constitution, and the Bad Conscience of the Left." Fast Capitalism 5, no. 1 (2009): 53–66. http://dx.doi.org/10.32855/fcapital.200901.008.

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Aziz, Amna, and Iqra Khadam. "Prominence of Social Stigmas and Hierarchies in Folk Theatre Artists' Conscience." Global Regional Review VI, no. I (March 30, 2021): 182–91. http://dx.doi.org/10.31703/grr.2021(vi-i).20.

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This article probes into an exploration of Social stigmas and hierarchies in Saeed's Forgotten Faces that result in the detachment of an artist in society. The colonial rule of society proposed a new value to this research which mainly focuses on discrimination which leads towards the demise of folk theatre and its artists. Demise is the outcome of psychological discrepancies that come their way. This hegemonic supremacy of societal rules compels them to not have their own discourse and their desired way of spending life. They cannot keep their personal lives private. Being in this profession, artists sacrifice many things that a person from another profession can't dare to think so. In the finale, the present study contextualizes within the boarder of Freud's theory of personality and social-cognitive approaches to unravel reality. The article results that you lose your soul first and lose your mind at last, which is the final destruction of the artist life: social hierarchies and the stigma of being bad to prove turmoil for artists by destroying their mental peace.

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USLUKAYA, Alper, Zülfü DEMİRTAŞ, and Müslim ALANOĞLU. "Presenteeism İyi Midir Kötü Müdür? Okullarda Fenomenolojik Bir Çalışma." Kuramsal Eğitimbilim 15, no. 4 (October 31, 2022): 758–87. http://dx.doi.org/10.30831/akukeg.1087858.

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The study aims to holistic and comprehensive analyse presenteeism according to the perceptions of education workers who experience it more frequently and reveal the relationship of presenteeism with the sociological, psychological, and theological dynamics of Turkish society. The study was conducted with a phenomenological design, one of the qualitative research methods. The study group consists of teachers and school administrators working in Elazig, a province in Turkey. It was determined that educators can voluntarily decide to work when they are not feeling well due to motivations such as a sense of responsibility, conscience, commitment to work, public service, and religious sensitivity. In addition, some participants stated that due to organisational pressure, economic difficulties, and workload, employees make a forced decision to work when they are not well. Finally, in addition to the negative results of presenteeism, positive results, which are rarely seen in the literature, were also obtained. Therefore, the experience of presenteeism should be evaluated considering its positive and negative effects on organizations and employees.

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Solas, John. "The banality of bad leadership and followership." Society and Business Review 11, no. 1 (February 8, 2016): 12–23. http://dx.doi.org/10.1108/sbr-09-2015-0049.

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Purpose – The purpose of this paper is to highlight the loss of moral capital incurred by an organization from indifferent or deferential followers of bad leaders. Despite the proliferation of codes of conduct and ethics and compliance programs throughout the business community, the prevalence of malevolence and malfeasance in organizations continues to rise. While a good deal is known about bad leadership, far less is known about bad followership. Design/methodology/approach – The paper draws on recent and seminal research from moral theory, organizational behavior and clinical and social psychology, in analyzing and responding to the collusion and passivity of followers. Findings – The paper provides critical insights into the complementary relationship between bad leadership and followership, and agues that followers in particular have a serious moral case to answer for their complicity. Suggestions are offered for strengthening their capacity to respond. Research limitations/implications – Although research on followership is growing, it is still comparatively newer and more slender than on either management or leadership. Much less is known about the moral behavior of followers, and even less so in relation to its contribution to organizational mischief. Drawing attention to the moral dimension of this facet of organizational deviancy represents both the novelty and limitation of this paper. A more comprehensive account of the immorality of followers awaits further investigation. Practical implications – The paper offers a way of invoking and strengthening private conscience as an effective countermeasure against corporate crime and corruption. Social implications – Wrongdoing is a fact of organizational life. However, it is not confined to life in organizations, and similar dynamics apply in situations where its impact is both low (non-violent) and high (physically violent). Bystanders are faced with the same moral questions whenever the context demands an active response. Originality/value – While both workers and bosses may engage in unethical and unlawful behavior, neither would succeed without followers. Strategies designed to curtail their support serve to reduce the incidence of crime and corruption in the office and elsewhere.

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Jansen, Trine-Lise, Marit Helene Hem, Lars Johan Dambolt, and Ingrid Hanssen. "Moral distress in acute psychiatric nursing: Multifaceted dilemmas and demands." Nursing Ethics 27, no. 5 (October 20, 2019): 1315–26. http://dx.doi.org/10.1177/0969733019877526.

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Background In this article, the sources and features of moral distress as experienced by acute psychiatric care nurses are explored. Research design A qualitative design with 16 individual in-depth interviews was chosen. Braun and Clarke’s six analytic phases were used. Ethical considerations Approval was obtained from the Norwegian Social Science Data Services. Participation was confidential and voluntary. Findings Based on findings, a somewhat wider definition of moral distress is introduced where nurses experiencing being morally constrained, facing moral dilemmas or moral doubt are included. Coercive administration of medicines, coercion that might be avoided and resistance to the use of coercion are all morally stressful situations. Insufficient resources, mentally poorer patients and quicker discharges lead to superficial treatment. Few staff on evening shifts/weekends make nurses worry when follow-up of the most ill patients, often suicidal, in need of seclusion or with heightened risk of violence, must be done by untrained personnel. Provision of good care when exposed to violence is morally challenging. Feelings of inadequacy, being squeezed between ideals and clinical reality, and failing the patients create moral distress. Moral distress causes bad conscience and feelings of guilt, frustration, anger, sadness, inadequacy, mental tiredness, emotional numbness and being fragmented. Others feel emotionally ‘flat’, cold and empty, and develop high blood pressure and problems sleeping. Even so, some nurses find that moral stress hones their ethical awareness. Conclusion Moral distress in acute psychiatric care may be caused by multiple reasons and cause a variety of reactions. Multifaceted ethical dilemmas, incompatible demands and proximity to patients’ suffering make nurses exposed to moral distress. Moral distress may lead to reduced quality care, which again may lead to bad conscience and cause moral distress. It is particularly problematic if moral distress results in nurses distancing and disconnecting themselves from the patients and their inner selves.

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Kiesel, Dagmar. "Die Vertiefung der Seele. Überlegungen zu einer These in Nietzsches Zur Genealogie der Moral." Philosophisches Jahrbuch 122, no. 1 (2015): 45–75. http://dx.doi.org/10.5771/0031-8183-2015-1-45.

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Abstract. In On the Genealogy of Morals, Nietzsche asserts, first, that the transvaluation of values of an original master morality by the slave morality is accompanied by an increasing deepening and differentiation of the human soul and, secondly, that this has led to mental instability and poor self-esteem by maximizing the sense of guilt and bad conscience. This paper argues on the basis of an analysis of the Homeric epics as a paradigm of a master morality, the teaching of church father Augustine of Hippo, and the Platonic psychology and ethics as an intermediate position for the accuracy of the first thesis and critically reflects the pros and cons of the second thesis.

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Risse, Mathias. "The Second Treatise in In the Genealogy of Morality : Nietzsche on the Origin of the Bad Conscience." European Journal of Philosophy 9, no. 1 (April 2001): 55–81. http://dx.doi.org/10.1111/1468-0378.00130.

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Oturai, D. B., L. K. Bergen, and N. Frimodt-Møller. "A clear conscience is the sure sign of a bad memory: vancomycin-resistant enterococci and rectal thermometers." Journal of Hospital Infection 105, no. 1 (May 2020): 108–9. http://dx.doi.org/10.1016/j.jhin.2020.01.002.

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Neuhouser, Frederick. "Geistige Gesundheit und kulturelle Pathologie bei Nietzsche." Deutsche Zeitschrift für Philosophie 68, no. 1 (April 7, 2020): 1–27. http://dx.doi.org/10.1515/dzph-2020-0001.

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AbstractThis paper reconstructs Nietzsche’s conception of spiritual illness, especially as exhibited in various forms of the bad conscience, and asks what positive, ennobling potential Nietzsche finds in it. The relevant concept of spirit is arrived at by reconstructing Nietzsche’s conception of life and then considering what reflexive life – life turned back against itself – would look like. It distinguishes four independent features of spiritual illness: the measureless drive to make oneself suffer, self-opacity (or mendaciousness), life-denial, and a self-undermining dynamic in which life exhausts the sources of its own vitality. The paper ends by considering various suggestions as to how these features of spiritual illness might also be preconditions of great spiritual health, including the preconditions for erecting new “ideals.”

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Hendayani, Meti. "Problematika Pengembangan Karakter Peserta Didik di Era 4.0." Jurnal Penelitian Pendidikan Islam 7, no. 2 (November 3, 2019): 183. http://dx.doi.org/10.36667/jppi.v7i2.368.

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Character education is an effort in dealing with the various challenges that the shifts from character are facing today. The purpose of character education is to develop various abilities of students to make good and bad decisions, maintain good values and make them happen in everyday life in home, school, or in a community environment. However, in the era of industrial revolution 4.0 or known as the millennial generation, there have been various problems that inhibit the development of character education for students. These problems include the origin of the students themselves (internal factors) and from outside (external factors). Internal factors include instincts, habits, heredity, desire or willpower and conscience. While the external factors are promiscuity, the influence of gadgets, the negative influence of television, family and school.

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Agustine, Sri. "The Hidden Blackbox: Corrective Rape Against Lesbian, Bisexual (Women) and Male Transgender." Jurnal Perempuan 26, no. 2 (August 31, 2021): 103. http://dx.doi.org/10.34309/jp.v26i2.583.

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<p>This article discusses about the corrective rape against lesbian, bisexual (women), and male transgender that is performed by the perpetrator with aim to correct the LBT’s (lesbian, bisexual, and transgender) sexuality. Such sexuality that are deemed bad, abnormal and cursed, therefore must be corrected. Corrective rape is perceived as a form of punishment, and it is everyone’s responsibility to undertake correction. Corrective rape has rarely been revealed. In order to reveal the facts about corrective rape against LBT in Indonesia, this article writes the stories of four LBTs that would open up our conscience, that any form of corrective rape must be abolished, in line with our hope to abolish sexual violence against women through the legislating of the draft law on the abolition of sexual violence (RUU PKS).</p>

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Card, Robert F. "The Market View on conscientious objection: overvalued." Journal of Medical Ethics 45, no. 3 (January 7, 2019): 168–72. http://dx.doi.org/10.1136/medethics-2018-105173.

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Ancell and Sinnott-Armstrong argue that medical providers possess wide freedoms to determine the scope of their practice, and therefore, prohibiting almost any conscientious objections is a bad idea. They maintain that we could create an acceptable system on the whole which even grants accommodations to discriminatory refusals by healthcare professionals. Their argument is premised upon applying a free market mechanism to conscientious objections in medicine, yet I argue their Market View possesses a number of absurd and troubling implications. Furthermore, I demonstrate that the fundamental logic of their main argument is flawed. Thinkers who wish to address the issues raised in this debate in general or by discriminatory conscience objections in particular should avoid the Market View and instead envisage theories that assess the reasons underlying conscientious refusals in medicine.

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ADJEKETA, BLESSING. "THE NIGER DELTA CRISIS: PORTRAYAL OF CAUSES OF RESTIVENESS IN NIGERIAN HOME VIDEO FILMS." WILBERFORCE JOURNAL OF THE SOCIAL SCIENCES 6, no. 1 (September 1, 2021): 159–69. http://dx.doi.org/10.36108/wjss/1202.60.0180.

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The film medium is for entertainment, information and education. Like every other art form, it functions as a mirror of the society, exposing the good, bad, and ugly happenings in different strata and regions of a given recountry. Youth restiveness is eating dip into the fabric of the Nigerian community, especially in the Niger Delta region. This is because of the failure on the part of the government to implement policies that will beter the lots of youths of the region. As aresult, many home videos have been produced by film makers to highlight the plight of the people of the Niger Delta as a result of oil spill, leading to militant responce by the youth, having achieved litile peacefully. Black November is one of such films.Careful analysis of the film reveals that the Niger Delta youth are agitating for freedom, from bad governance, diseases and death caused by pollution from oil spills and neglect by successive governments both at the center and region.After careful analysis of the film, the study concludes that though the Niger Delta youth are right in their agitation, but that they should adopt the approach of Ebieres,- a constructed approach of dialogue and good conscience to express and communicate their grievances to the government

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Hanssen, Ingrid, and Lise-Merete Alpers. "Utilitarian and common-sense morality discussions in intercultural nursing practice." Nursing Ethics 17, no. 2 (February 25, 2010): 201–11. http://dx.doi.org/10.1177/0969733009355544.

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Two areas of ethical conflict in intercultural nursing — who needs single rooms more, and how far should nurses go to comply with ethnic minority patients’ wishes? — are discussed from a utilitarian and common-sense morality point of view. These theories may mirror nurses’ way of thinking better than principled ethics, and both philosophies play a significant role in shaping nurses’ decision making. Questions concerning room allocation, noisy behaviour, and demands that nurses are unprepared or unequipped for may be hard to cope with owing to physical restrictions and other patients’ needs. Unsolvable problems may cause stress and a bad conscience as no solution is ‘right’ for all the patients concerned. Nurses experience a moral state of disequilibrium, which occurs when they feel responsible for the outcomes of their actions in situations that have no clear-cut solution.

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Putra, Tri Sulatama. "PEMAKSAAN HUBUNGAN SEKSUAL TERHADAP ISTRI DALAM UU NO 23 TAHUN 2004 TENTANG PENGHAPUSAN KEKERASAN DALAM RUMAH TANGGA (PKDRT)." Legalite : Jurnal Perundang Undangan dan Hukum Pidana Islam 2, no. II (February 12, 2018): 87–103. http://dx.doi.org/10.32505/legalite.v2iii.350.

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Coercion of sexual intercourse is basically inconsistent with good society habits. This act is not in accordance with the human conscience. There have been many rules designed to eradicate bad behavior towards women. Law No. 23 of 2004 on Elimination of Domestic Violence (PKDRT) is one form of government effort to eliminate violence in the family that most of the victims are women. Form of coercion of sexual intercourse with wife according to the Act. No. 23 of 2004 is (1) Unwelcome sexual intercourse of wife due to lack of wife willingness in physical and psychic form. (2) Unwelcome sexual intercourse of a wife, for example, to marry his wife in a drunken husband, to marry a wife while the wife is sleeping wife has never felt inner satisfaction because of the impact of uncomfortable husband's treatment during sex. coercion of a wife's sexual relationship in a state of illness or in a state of wife coming months.

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Palmsköld, Anneli. "Reusing Textiles: on Material and Cultural Wear and Tear." Culture Unbound 7, no. 1 (March 12, 2015): 31–43. http://dx.doi.org/10.3384/cu.2000.1525.157131.

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Focusing on Swedish context, this article discusses contemporary practices connected to clothes and home textiles that are no longer in use, comparing them to reusing practices from the middle of the nineteenth century and onwards. The focus is on how the textiles are objects for different sorting processes in private homes as well as on a flea market, and people’s ethical concerns connected to these processes. Until the early 1970’s the skills of mending, altering and patching was common knowledge, to women at least. The reusing processes were about wear and tear considerations from a material point of view. Today there are many more clothing and home textiles items in circulation, which have to be taken care of. To handle and sort textiles seems, among other things, to be about coping with different feelings connected with guilt and bad conscience. To avoid these feelings people are seeking ways of letting the textiles circulate in order to be reused by others.

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Rokim, Rokim. "Peningkatan Kecerdasan Emosional Dan Spiritual Melalui Intensitas Puasa Senin Kamis." KUTTAB 1, no. 1 (March 31, 2017): 98–112. http://dx.doi.org/10.30736/kuttab.v1i1.103.

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As human beings God have given them the potential of emotion to do bad or good things. Totally eliminating emotion is also not good. Whereas on account of the emotion ones are eager to eat when they are hungry, they are sad, happy, have a sense of love and so on. So the most important thing is controlling and directing the emotion so that it becomes a guide toward good things. Fasting on Mondays and Thursdays as part of refraining from any action contrary to the religious teachings will bring self-control, honesty, social awareness, the meaningfulness of life not do things that deviate from the teachings of Islam. Fasting could have a positive impact on a person's religiosity, but not all fasting could increase spiritual intelligence. Only fasting that is done with pure heart and soul will foster spiritual intelligence. Fasting that is done by involving conscience is the true one for being able to become an important instrument to purify the heart and soul. Fasting on Mondays and Thursdays will be able to improve the emotional and spiritual intelligence.

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Suryadi, Suryadi. "Anak Dalam Perspektif Hadis." Musãwa Jurnal Studi Gender dan Islam 4, no. 2 (July 30, 2006): 171. http://dx.doi.org/10.14421/musawa.2006.42.171-188.

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The future of a nation, including Indonesia, can be predicted from the current condition of its children. A nation may have a good vision of their future if children are living in a good life, in a good health whether physically or psychologically, and free from any violence. In contrast, if the current condition of children is bad, such as what we find in Indonesia which is among the eight most populous Muslim countries, we may be pesimistics over the future of our nation. Children experiencing violences one after another particularly in Muslim counries intrigues our conscience whether there is something wrong in our understanding over religious texts, hadits in this context. Hadits has been taken as a religious source for raising children, for education as well as development of children's future. Presumably incorrect understanding of hadits on children raising and education has provoked violence on them. This article seeks to present better understanding of several prophetic traditions on children issues, and to promote the messages of the Prophet Muhammad to rectify the quality of children.

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Szabó, Zoltán Gendler. "Fictionalism and Moore's Paradox." Canadian Journal of Philosophy 31, no. 3 (September 2001): 293–307. http://dx.doi.org/10.1080/00455091.2001.10717569.

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Many philosophers strive for a thin ontology but are nevertheless unwilling to curtail ordinary and scientific talk that carries apparent commitment to the entities they reject. As Carnap put it, such a philosopher speaks with an uneasy conscience, ‘like a man who in his everyday life does with qualms many things which are not in accord with the high moral principles he professes on Sundays.’ To appear less hypocritical he may, of course, tell us openly what he is doing and invite us to join him. But then it is hard to see why he is not advocating the absurd position that we should assent to sentences of the form ‘There areFs but I don't believe that there areFs.’This is a simple objection, and there is a simple answer to it. But the answer is not available to everyone. I will argue that defenders of a particular version of fictionalism are in trouble with Moore's paradox. The bad news for fictionalism in general is that this particular version is the one that best deals with the Quine-Putnam challenge.

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De Angelis, Francesco. "Separazione tra stato e religione: le proposte di riforma di ʿAbd al-Raḥmān al-Kawākibī tra utopia e concretezza." Studi Magrebini 20, no. 2 (December 20, 2022): 247–76. http://dx.doi.org/10.1163/2590034x-20220076.

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Abstract This paper deals with the ideas and opinions of the Syrian reformer ʿAbd al-Raḥmān al-Kawākibī, one of the pioneers of the Arab Renaissance in the 19th century, and one of the founders of Arab nationalist thought. He expressed his ideas and reformistic proposals in two books Umm al-qurā and Ṭabāʾiʿ al-istibdād wa maṣāriʿ al-istʿbād. Both al-Kawākibī’s works are very peculiar ones. In Umm al-qurā al-Kawākibī imagines a gathering of all Arab and Muslim political leaders trying to find solutions to solve social and political problems affecting the Umma. In Ṭabāʾiʿ al-istibdād al-Kawākibī not only shows how bad could be a despotic power, but he also tries to mobilize the entire society and its collective conscience, suggesting strategies and methods to get rid by the despot. This article tries on one hand to highlight the realistic and concrete dimension of the Syrian intellectual’s proposals, and on the other hand to show the limits of those ideas through a detailed analysis of the above-mentioned books.

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Arifin, Zainal, M. Ridwan Said Ahmad, and Andi Dody May Putra Agustang. "The Role of Teachers in Implementing Character Education in Sma Negeri 3 Bantaeng Regency." SHS Web of Conferences 149 (2022): 01044. http://dx.doi.org/10.1051/shsconf/202214901044.

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This research aims to; 1) identify the implementing of character education in SMA Negeri 3 Bantaeng Regency, and 2) identify the inhibiting factors of character education in Bantaeng Regency. The research was descriptive qualitative research with informants consisting of teacher and students in SMA Negeri 3 Bantaeng Regency taken purposive sampling. The data were collected through observation, interview, and documentation, and analyzed using descriptive qualitative analysis with data reduction, data display dan coclusion. The character education must involve aspects of moral feeling and moral action. The character education is not just teaching what is good and what is wrong. But more than the charater education intills habits so the students understanding (cognitive), are able to feel (affective), and have good values (psychomotor). The regular coaching process will shape the identity of students so that it can be made into a habit that will indirectly give birth to their character. Someone who has good and bad character does not lie in their knowledge of values tha come from conscience or arrogance. The role of the teacher in the formation of character based on values must be directed at fostering students to have attitude of respect for diversity and the importance of self-reflection in developing the values contained in character education.

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Blakey, G. Robert. "RIGHT AND CONSCIENCE - Harold H. Bruff: Bad Advice: Bush's Lawyers in the War on Terror (Lawrence, KS: University Press of Kansas, 2009. Pp. vii, 403. $34.95.)." Review of Politics 72, no. 3 (2010): 527–30. http://dx.doi.org/10.1017/s0034670510000355.

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Izzah, Nilatul, and Sunu Catur Budiyono. "KAJIAN MORALITAS DALAM NOVEL TUHAN IJINKAN AKU MENJADI PELACUR KARYA MUHIDIN M DAHLAN." Buana Bastra 5, no. 1 (April 27, 2021): 39–48. http://dx.doi.org/10.36456/bastra.vol5.no1.a3580.

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The research has target for describing moral value that is first figure and communitymoral there are from novel Tuhan Ijinkan Aku Menjadi Pelacur. Morality is quality ofhuman behavior that shows one's behavior is right or wrong, good or bad. In order to makethis research being analyzed, so the researcher use the theory of Thomas Lickona,whichemphasize in three things, those are to know the value of moral, moral feeling, and moralbehavior. Method for this research is hermenutik method (interpreting text). Data and dataresource are the moral value of God bless Me be Prostitute novel by Muhidin M. Dahlan.Data collection technique is using repeat reading, make notes and data classification. Dataanalysis technique is using interpretation, explanation, description, and make conclusion.Data is divided by subs chapter based on the problem and research purpose. Data thatalready been interpreted then it described in an essay as the result. The conclusion by thisresearch is 1) moral knowledge there is moral awareness, knowing moral value, takeperpective, logical of moral and self knowledge from novel “Tuhan Ijinkan Aku MenjadiPelacur” 2) the attitude of moral is moral feeling, conscience, self regard, empathy, good love, self control, and humble. 3) the action of moral is interest, desire, andfigure habits and community. All of the conclusion has been found in the first figure andcommunity from novel “Tuhan Ijinkan Aku Menjadi Pelacur” novel by Muhidin MDahlan.

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Oyekan, Sam Oluseyi. "The Role of Orientation in Youth Empowerment for National Development." European Journal of Social Science Education and Research 2, no. 4 (December 30, 2015): 297. http://dx.doi.org/10.26417/832bmo60k.

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Young and competent people are often recognised as the vibrant conscience of the world being the active drivers of social change, cultural heritage, viable economy and democratic polity for shared prosperity of any progressive nation. Challenges of the ailing Nigerian community which necessitate re-orientation of youths include family instability, moral bankruptcy, increasing population and unemployment, incessant strikes, declining fortunes of education, bad governance, defective service delivery, and unhealthy lifestyles of the citizenry. A strategic plan for creative orientation of youths toward their empowerment should be anchored on functional education and entrepreneurial training, acquisition of core family values, exemplary leadership and mentorship, self-development for self-reliance, exhibition and preservation of cultural heritage, career fairs and seminars, good self-concept, and inculcation of safety and security of life and property. Hence, it is suggested that adequate funding of qualitative education and specialised training, resuscitation of ailing manufacturing industries, provision of functional modern infrastructural facilities in schools and society, display of purposeful democratic leadership, inculcation of core family values and professional standards within the context of our cultural heritage, and exposure to basic principles of healthy living would empower our energetic and talented youths for quality human life. This could strengthen the youths to become excellent professionals that will manage the national economy and polity for shared prosperity of the people in a dynamic world of greater possibilities and achievements.

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Hussain, Aleena. "Oedipus Rex: In the Light of Kant's and Plato's Ideas of 'Good'." Journal of English Language, Literature and Education 2, no. 01 (August 20, 2020): 53–63. http://dx.doi.org/10.54692/jelle.2020.020146.

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The debate regarding human morality and human conscience is a crucial part of history in the present and the future of humanity. This debate on what's in actuality is 'good' and right, and what is 'bad' or the evil is an integral part of philosophy, Be specific on the philosophy literature and basic ethical considerations. This research defines and differentiates between good actions and moralistic thoughts. For this purpose, Plato and Immanuel Kant were selected for the moralistic comparison. The philosophy of Kant regarding good and virtuous actions performed through free will and the shift from transcendental aesthetics towards transcendental logic is observed and compared with the theories presented by Plato. Plato details the movement of human morals and intellectuality from sheer ignorance towards knowledge or the intellectual realm with the analogy of the Cave and the Simile of the Divided Line. This moralistic comparison is drawn through the moral analysis on the text of Oedipus the King by Sophocles. This research concludes that although the two philosophies diverge and differ in their perspectives of the good but strive for man to achieve and attain the 'good' and wisdom. However, this research is limited in the sense that not all the angles of these philosophers' theories were analyzed and some parts of the text under consideration was left untouched. This research is open for further study.

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Sørlie, Venke, Annica Larsson Kihlgren, and Mona Kihlgren. "Meeting Ethical Challenges in Acute Care Work as Narrated by Enrolled Nurses." Nursing Ethics 11, no. 2 (March 2004): 179–88. http://dx.doi.org/10.1191/0969733004ne682oa.

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Five enrolled nurses (ENs) were interviewed as part of a comprehensive investigation into the narratives of registered nurses, ENs and patients about their experiences in an acute care ward. The ward opened in 1997 and provides patient care for a period of up to three days, during which time a decision has to be made regarding further care elsewhere or a return home. The ENs were interviewed concerning their experience of being in ethically difficult care situations and of acute care work. The method of phenomenological-hermeneutic interpretation inspired by the French philosopher Paul Ricoeur was used. The most prominent feature was the focus on relationships, as expressed in concern for society’s and administrators’ responsibility for health care and the care of older people. Other themes focus on how nurse managers respond to the ENs’ work as well as their relationships with fellow ENs, in both work situations and shared social and sports activities. Their reflections seem to show an expectation of care as expressed in their lived experiences and their desire for a particular level and quality of care for their own family members. A lack of time could lead to a bad conscience over the ‘little bit extra’ being omitted. This lack of time could also lead to tiredness and even burnout, but the system did not allow for more time.

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Leino, Mare. "Sustainable Education and Socialization Through Mistakes." Journal of Teacher Education for Sustainability 7, no. 1 (January 1, 2007): 67–78. http://dx.doi.org/10.2478/v10099-009-0006-5.

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Sustainable Education and Socialization Through MistakesThe central question in this article is how teachers socialize pupils. Our hypothesis is that socialization takes place when an individual identifies something as a problem or as undesirable. In the process of socialization, teachers sometimes make mistakes. Attempting to hide these mistakes, however, may result in new or even greater mistakes. D. Kahneman implies that people do not like loss or failure. People attempt to justify earlier incorrect decisions by often undergoing senseless stress and exertion. People agree to exert themselves to guarantee what in their opinion is a fair and equitable solution to a particular situation. Subjective probabilities play an important role in our lives. This paper presents the results of an ethnographical study of education. Our findings suggest that mistakes and negativity contribute to strengthening norms be cause "bad is more representative than good". In addition to negativity, teachers try to teach norms through collegial responsibility and conscience, and regulation is important at every step. This study concludes that both success and failure are constantly renewed in a cycle. That is why people tend to use earlier behaviour models, including self-evaluation and beliefs, which are continually actualized. The importance of a supportive, positive, and optimistic learning environment cannot be underestimated. The concept of psychologically sustainable education requires greater in-depth study.

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Abitolkha, Amir Maliki, and Ali Mas'ud. "Integration of Sufism Values into the Curriculum of Islamic Religious Education Subject in Junior High School." Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 9, no. 1 (July 31, 2021): 1–16. http://dx.doi.org/10.15642/jpai.2021.9.1.1-16.

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Sufism is a self awareness, a spiritual vibration, a trajectory in the heart, a whisper of conscience, a feeling of longing that is difficult to express in words. Sufism needs to be integrated in the curriculum of Islamic Religious Education (PAI) as it can affect the process of shaping students' attitudes, behaviors and characters. This article explains the importance of Sufism values combined with PAI materials. Through a literature review of the Junior High School (SMP) Islamic Religious Education books for grades VII-IX, using a content analysis approach, it was found that the PAI materials in general were still textual in nature, and lacked the insertion of Sufism values. Hence, it is urgent to integrate Sufism values into the Islamic Education curriculum, especially at the junior high school level because junior high school students are prone to experiencing moral crises and the process of searching for identity. Gradually, the steps of Sufism which need to be carried out in delivering the PAI materials in junior high school are takhalli (cleansing oneself from bad qualities), tahalli (filling the heart with good qualities), and tajalli (opening of divine light that permeate into oneself). The integration of Sufism values into the Islamic Education curriculum can shape students’ good attitudes and behaviors. Thus, learning PAI material becomes more effective in shaping noble morals for students.

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Hasibuan, Marhan, and Azhar Azhar. "Analisis Kompetensi Kepribadian Guru PAI Dalam Memberikan Keteladanan Moral pada Siswa di SMP Swasta Bangun Mulia Pangkalan Berandan." Tarbiatuna: Journal of Islamic Education Studies 1, no. 2 (October 10, 2021): 164–272. http://dx.doi.org/10.47467/tarbiatuna.v1i2.602.

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The level of competence has practical implications for human resource planning, the level of competence for knowledge and expertise tends to be more pronounced as one of the characteristics of humans, while attitudes, character traits and competency motives are more hidden and are at the central point of one's personality. Personality is a dynamic organization within an individual consisting of psycho-physical systems that determine the unique way of adapting the individual to his environment. Good or bad morals, depending on the conscience and character of each individual. There is a significant influence between the Personality Competency Analysis of PAI teachers in describing the moral exemplary of Bangun Mulia Pangkalan Berandan. A steady and stable personality with essential indicators, namely showing the ability to act as a professional teacher, he has consistency in acting as a professional teacher, has consistency in acting in accordance with the norms that apply in life. As a teacher, he must have a disciplined and wise person. This is important, because we still often see and hear students whose behavior is inappropriate and even contrary to good moral attitudes. must have a mature personality because sometimes many educational problems arise due to the lack of maturity of a teacher. Authorized Personality A teacher must have a behavior that has a positive effect on students. Able to operate computers and also focus on supporting good learning. In other words, Islamic education teachers are not technologically illiterate.

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Blomberg, Ann-Catrin, Birgitta Bisholt, and Lillemor Lindwall. "Value conflicts in perioperative practice." Nursing Ethics 26, no. 7-8 (October 21, 2018): 2213–24. http://dx.doi.org/10.1177/0969733018798169.

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Background: The foundation of all nursing practice is respect for human rights, ethical value and human dignity. In perioperative practice, challenging situations appear quickly and operating theatre nurses must be able to make different ethical judgements. Sometimes they must choose against their own professional principles, and this creates ethical conflicts in themselves. Objectives: This study describes operating theatre nurses’ experiences of ethical value conflicts in perioperative practice. Research design: Qualitative design, narratives from 15 operating theatre nurses and hermeneutic text interpretation. Ethical consideration: The study followed ethical principles in accordance with the Helsinki Declaration and approval was granted by the local university ethics committee. Findings: The result showed that value conflicts arose in perioperative practice when operating theatre nurses were prevented from being present in the perioperative nursing process, because of current habits in perioperative practice. The patient’s care became uncaring when health professionals did not see and listen to each other and when collaboration in the surgical team was not available for the patient’s best. This occurred when operating theatre nurses’ competence was not taken seriously and was ignored in patient care. Conclusion: Value conflicts arose when operating theatre nurses experienced that continuity of patient care was lacking. They experienced compassion with the patient but still had the will and ability to be there and take responsibility for the patient. This led to feelings of despair, powerlessness and of having a bad conscience which could lead to dissatisfaction, and even resignations.

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Diamantidis, Marinos. "No Bad Conscience Please, We’re Speculating. Lacanian Views on the Relation of Ethics and Positive Law in Jeanne Lorraine Schroeder’s The Four Lacanian Discourses or Turning Law Inside-Out." International Journal for the Semiotics of Law - Revue internationale de Sémiotique juridique 23, no. 3 (April 2, 2010): 339–54. http://dx.doi.org/10.1007/s11196-010-9158-9.

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Journal articles on the topic 'Bad conscience'

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