Journal articles on the topic 'Livre de moralitez'
To see the other types of publications on this topic, follow the link: Livre de moralitez.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Livre de moralitez.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Battagliola, Davide. "Do all roads lead to Waterford? The codex BnF fr. 1822 and its context." Carte Romanze. Rivista di Filologia e Linguistica Romanze dalle Origini al Rinascimento 9, no. 2 (December 30, 2021): 117–33. http://dx.doi.org/10.54103/2282-7447/16662.
Full textAbstract:
This contribution aims to offer new insights into the context of the manuscript Paris, Bibliothèque nationale de France, fr. 1822. Keith Busby has recently ascribed this miscellany of Old French moral texts (sole witness of Jofroi de Waterford’s translations) to the Irish city of Waterford. The paper discusses this hypothesis, focusing on the codicological and historical aspects of the manuscripts. Moreover, the article presents my research on the (probably Anglo-Norman) redaction of the Livre de Moralitez transmitted by the codex.
2
Widjaja, Paulus Sugeng. "Aktualisasi Pancasila Berdasarkan Etika Kebajikan Kristiani." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 4, no. 2 (March 9, 2020): 143–68. http://dx.doi.org/10.30648/dun.v4i2.247.
Full textAbstract:
Abstract. Pancasila is a minimal morality, reiteration of maximal moralities lived by various religious groups in Indonesia. As minimal morality, Pancasila is needed for social solidarity and criticism in the public sphere. Hence all religious groups in Indonesia, including Christians, need to continuously actualize the historical essence of the principles of Pancasila from the faith perspective of the respected religious group. This writing intends to demonstrate the actualization of the principles of Pancasila from the perspective of Virtues Ethics. Through this study it can be concluded that the essence of the Pancasila is not something apart from what Christians believe and live. Pancasila has its resonance in specific Christian virtues of hope, vulnerability, humility, forbearance, and empathy.Abstrak. Pancasila adalah moralitas minimal yang merupakan reiterasi dari berbagai moralitas maksimal yang dimiliki oleh kelompok-kelompok agama yang berbeda-beda di Indonesia. Sebagai moralitas minimal, Pancasila dibutuhkan untuk solidaritas sosial dan kritik sosial di ruang publik. Oleh karena itu semua kelompok umat beragama di Indonesia, termasuk orang-orang Kristen, perlu terus menerus mengaktualisasikan esensi historis sila-sila Pancasila dari perspektif iman masing-masing. Tulisan ini bermaksud menunjukkan aktualisasi sila-sila Pancasila dari sudut pandang Etika Kebajikan. Melalui kajian ini dapat disimpulkan esensi sila-sila Pancasila bukanlah sesuatu yang asing dari apa yang diyakini serta dihidupi orang-orang Kristen. Sila-sila Pancasila mendapatkan resonansinya dalam kebajikan-kebajikan Kristiani yang spesifik, yaitu pengharapan, kerentanan, kerendahan hati, kesabaran sepenanggungan, dan empati.
3
Dalmau Martínez, Xavier. "Dansa i moralitat medieval en Francesc Eiximenis: Lo Libre de les Dones." SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 18, no. 18 (December 24, 2021): 15. http://dx.doi.org/10.7203/scripta.18.22351.
Full textAbstract:
Resum: En aquest estudi revisem les citacions a la dansa que apareixen a Lo Libre de les Dones de Francesc Eiximenis. Es tracta d’una anàlisi basada en la descripció i en l’exemplificació tot per a perfilar la moral medieval catalana des d’un punt de trobada entre el ball i la moralitat, dividint les citacions entre danses bones (les danses a Déu, als àngels i les danses en paradís) i les danses dolentes (danses del pecat i la luxúria, i danses contra moral). Així analitzem el binomi dansa-literatura per a entendre les societats anteriors, els rituals, els pensaments i tradicions antigues que han sigut transportades en el temps amb el folklore, la cultura tradicional i amb l’Església i que formen part de la nostra riquesa cultural i de la nostra identitat com a poble.Paraules clau: dansa, ball, moralitat medieval, Edat Mitjana, Francesc EiximenisAbstract: In this study we revise the quotations on dance that appear in Lo Libre de les Dones by Francesc Eiximenis. This is a description-based analysis and exemplification to outline medieval Catalan morality from a point of convergence between dance and morality, dividing the quotations into good dances (dances to God, to the angels and dances in paradise) and the wicked dances (dances of sin and luxury, and dances against morality). This is how we analyse the dance-literature binomial to understand previous societies, rituals, thoughts, and ancient traditions that have been transported through time with folklore, traditional culture and the Church, and which form part of our cultural wealth and our identity as people.Keywords: dance, medieval morality, Middle Ages, Francesc Eiximenis
4
Wade, Matthew. "Risky disciplining: On interdisciplinarity between sociology and cognitive neuroscience in the governing of morality." European Journal of Social Theory 23, no. 1 (May 27, 2019): 72–92. http://dx.doi.org/10.1177/1368431018810330.
Full textAbstract:
The neuroscience of morality presents novel approaches in exploring the cognitive and affective underpinnings of moral conduct, and is steadily accumulating influence within discursive frames of biocitizenship. Many claims are infused with varieties of neuro-actuarialism in governing morally risky subjects, with implications that other fields should observe closely. Sociologists and other social scientists, however, have typically been reluctant to interject their expertise. However, a resurgent sociology of morality offers the means by which closer engagement may be realized. In encouraging this interdisciplinarity, a brief outline of recent developments in the neuroscience of morality is provided. Some interdisciplinary collaborations are then explored, which weave together novel methodological affordances from the neurosciences with conceptual models from sociological inquiry. A brief overview of ‘neuroliberalism’ follows, to concretize the growing appeal and practical application of the psy- and neurosciences in governing moral conduct. Finally, some tentative ‘provocations’ are offered, towards fostering moralities that, ultimately, we can live with.
5
N.R, Shibaja. "Moral in Iniyavai Narpatu." International Research Journal of Tamil 4, S-8 (July 21, 2022): 204–9. http://dx.doi.org/10.34256/irjt22s829.
Full textAbstract:
Virtue is to live without guilt in one’s mind. Freedom from desires is virtue. Virtue is a natural aspiration that develops in society on the scale of justice. Caste is the flag of hatred and enmity that flies all over the world today. Righteous literatures have arisen so the team for this opinion is the book forty sweet. High purpose is very important for this life which is the purpose of this study. It is said that the best moral system is to first subdue the machines if one wants to attain the state of morality. When she is depressed, she gives up her emotions. The highest moral code of humanity is to maintain dignity at all times. Virtue is the cutting off. The material, the morality defined by human society for the good and progress of mankind. Mindlessness virtue is the interpretation of virtue is love. So, the art of love is the are that has the power to heal and moralize the world of affirmation.
6
Gusain, Pallavi. "Constitutional Morality and Societal Morality: An impact over Live in Relationship." Psychology and Education Journal 57, no. 9 (January 5, 2021): 6096–101. http://dx.doi.org/10.17762/pae.v57i9.2680.
Full textAbstract:
This paper focuses on the aspect of Constitutional morality and societal morality in the present scenario and its relevance in all the modern societies. As we all know that morality is the very basis of law and therefore a law reflects the idea of morality. The concept of live in relationship is one of the issues which is related to Constitutionality and societal morality. The concept of live in relationship although is a part of Constitutional morality under Article 21 of Indian Constitution, but fails to be within the ambit of societal morality in context of the Indian society. The paper discusses the difference and the relationship between Constitutional morality and societal morality and its impact on live in relationship. As it said that a society grows only if it adapts itself with the changing time and thereby widening the scope of societal morality by accepting the new concept like live in relationship. The goal of this study is to develop a balance between the constitutional and societal morality in order to give recognition to the concept of live in relationship thereby not limiting itself within the principles of morality
7
Rakhmat, Ioanes. "Sciences and Values." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 4, no. 1 (June 25, 2014): 116. http://dx.doi.org/10.20871/kpjipm.v4i1.59.
Full textAbstract:
<div><p><strong>Abstract :</strong> Pemisahan antara nilai-nilai moral dan sains adalah suatu ilusi yang muncul dari pandangan yang tidak tepat bahwa hanya agama yang dapat menghasilkan moralitas. Dengan keliru dikatakan bahwa sains kena-mengena hanya dengan fakta-fakta dan teori-teori, bukan dengan nilai-nilai; dan hanya agama-agama yang dapat menangani nilai-nilai. Kita tahu bahwa moyang kita yang hidup dalam zaman kuno untuk waktu yang sangat panjang dapat hidup bermoral kendatipun mereka tidak punya agama-agama. Dalam zaman modern ini kita, dengan demikian, dapat juga hidup bahkan dengan lebih bermoral lagi sekalipun tanpa agama-agama. Dengan menggunakan berbagai sains modern, pikiran, berbagai pengalaman dalam kehidupan kita, dan intuisi, kita juga dapat merancang bangun pandangan-pandangan moral sekular mengenai segala sesuatu untuk memandu kita dalam kehidupan kita yang kompleks.</p><p><em>Keywords : moralitas, manusia, non-manusia, agama, etika sekuler, welas asih, evolusi, pendekatan-pendekatan interdisipliner, intuisi, nalar, sains</em></p><p> </p><p><strong>Abstract :</strong> The separation of moral values and sciences is an illusion resulting from the incorrect view that only religions can produce morality. It is said wrongly that sciences concern only with facts and theories, not with values; only religions are able to deal with values. We know that ancient humans for a very long time were able to live morally even though they had no religions. We in the modern era are therefore able too even more. Using our modern sciences, mind, life experiences, and intuition, we too can construct secular moral views regarding everything to direct us in our complex lives.</p><p><em> Keywords : human morality, non-human morality, religion, secular ethics, compassion, evolution, interdisciplinary approaches, intuition, reason, science.</em></p></div>
8
Abdurakhimova, Tursunoy Abduvokhid Kizi. "The Importance Of Morals In The Spiritual System Of Morality." American Journal of Social Science and Education Innovations 03, no. 03 (March 30, 2021): 304–7. http://dx.doi.org/10.37547/tajssei/volume03issue03-46.
Full textAbstract:
This article discusses in detail the issue of morality, which is a system of rules governing a person’s ethics in society, its role in society and public administration, and the interrelationship between spirituality and morality as well. In the research also investigated the ideologies that try to bypass morality from history or to live by disguising it as immorality and falsifying morality.
9
Taylor, Luke. "What’s So Queer About Morality?" Journal of Ethics 24, no. 1 (October 24, 2019): 11–29. http://dx.doi.org/10.1007/s10892-019-09307-0.
Full textAbstract:
Abstract Mackie (Ethics: inventing right and wrong, Penguin Books, London, 1977) famously argued for a moral error theory on the basis that objective moral values, if they existed, would be very queer entities. Unfortunately, his argument is very brief and it is not totally obvious from what he says exactly where the queerness of moral values is supposed to lie. In this paper I will firstly show why a typical interpretation of Mackie is problematic and secondly offer a new interpretation. I will argue that, whether or not we have reason to live in the morally correct way, what seems queer about moral properties is that there is a morally correct way in which to live in the first place. This interpretation makes sense of Mackie’s claim that theism might be able to solve the queerness problem; the notion of an objectively correct way to live may make sense if theism is true, but not otherwise.
10
Nodari, Paulo César. "O PROCESSO DE MORALIZAÇÃO EM KANT." Síntese: Revista de Filosofia 43, no. 135 (May 1, 2016): 81. http://dx.doi.org/10.20911/21769389v43n135p81-98/2016.
Full textAbstract:
Resumo: Kant afirma que o homem é um ser determinado pela razão a viver numa sociedade com outros homens e através da arte e da ciência ele precisa levar adiante a tarefa de cultivar-se, civilizar-se e moralizar-se, sendo a moralização o estágio mais elevado e também o mais exigente a ser atingido pelo homem. Trata-se, pois, neste artigo, de argumentar como se dá o processo de moralização em Kant, mostrando como se dá a passagem da animalidade à humanidade e desta à personalidade, isto é, à moralidade.Abstract: For Kant, man is a being determined by reason to live in a society with others and who, through art and science, must educate, civilize and moralize himself. Moralization being the highest and most demanding stage to be reached by man. The article seeks to show how the process of moralization happens in Kant, and how animality gives way to humanity, and the latter to personality, i.e. to morality.
11
Coope, Christopher Miles. "Making Morality Intelligible." Philosophy 90, no. 3 (May 22, 2015): 403–55. http://dx.doi.org/10.1017/s003181911500011x.
Full textAbstract:
AbstractThe demands of morality ought to be intelligible. However they are not alwaysreadilyintelligible. Thus it is easy to see why we need good sense and courage, and why we should seek to live at peace with our neighbours. But moral necessity is not always that transparent. Furthermore the intelligibility we seek is perhaps not always of this kind. This paper illustrates these difficulties by considering certain basic and unshakable convictions we share about homicide and sexuality, two topics we tend to think badly about. And it explores a significant similarity in the moral philosophies of Anscombe and Kant.
12
Williams, Reginald. "Morality and Privilege." Journal of Moral Philosophy 5, no. 1 (2008): 118–35. http://dx.doi.org/10.1163/174552408x306753.
Full textAbstract:
AbstractThis paper discusses, from a moral psychology perspective, the putative fact that many people's socio-economic status makes it difficult for them to live what their philosophical thinking suggests is a fully moral life—an under-appreciated fact, or better phenomenon, that I call 'culturo-socio-divergence'. Section 1 explicates my distinction between 'culture' (the philosophical thinking of one's time) and 'society' (socio-economic conditions). Section 2 highlights some ways in which the culture and society in America can be seen as divergent, and section 3 discusses the significance of this divergence for moral psychology, linking the experience of culturo-socio-divergence with that of both guilt and shame. Finally, section 4 sketches this paper's implications for future research.
13
Kenyon, Timothy. "The Politics and Morality of ‘Live Aid’." Politics 5, no. 2 (October 1985): 3–8. http://dx.doi.org/10.1111/j.1467-9256.1985.tb00107.x.
Full text
14
Kirschleger, Pierre-Yves. "Renan dé-moralise-t-il l’histoire des origines du christianisme ?" Études françaises 53, no. 3 (December 4, 2017): 61–74. http://dx.doi.org/10.7202/1042284ar.
Full textAbstract:
La Vie de Jésus (1863) d’Ernest Renan a été un événement littéraire peu commun : 146 000 volumes écoulés en dix-huit mois, dix éditions la première année, et des traductions aussitôt dans de nombreuses langues étrangères. L’une des causes du succès du livre réside dans le fait que Renan porte sur la place publique un débat historique et théologique jusque-là réservé aux initiés ; il propose un regard nouveau et personnel sur la figure de Jésus, qu’il présente comme « un homme incomparable – si grand que, bien qu’ici tout doive être jugé au point de vue de la science positive, [il] ne voudrai[t] pas contredire ceux qui, frappés du caractère exceptionnel de son oeuvre, l’appellent Dieu ». Indignation ou admiration : le livre fait scandale et ne laisse en tout cas personne indifférent. Au sein de la vaste polémique engendrée par l’ouvrage, cette contribution propose de s’intéresser aux rapports entre littérature et histoire : car si l’ouvrage de Renan se veut scientifique, il est aussi une oeuvre littéraire, ou même principalement une oeuvre littéraire, souvent considérée comme un chef-d’oeuvre de la littérature romantique.
15
Rahardjo, Mudjia. "MORALITAS DAN AGAMA DALAM KONTEKS KEHIDUPAN BERBANGSA DAN BERNEGARA: antara Moralitas Privat dan Moralitas Publik." El-HARAKAH (TERAKREDITASI) 4, no. 3 (June 2, 2018): 5. http://dx.doi.org/10.18860/el.v4i3.5165.
Full textAbstract:
<p>Multikrisis yang melanda Indonesia sejak pertengahan 1997 menurut beberapa ahli sudah berada di luar daya penjelas berbagai disiplin ilmu; ekonomi, politik, sosial dan sebagainya. Sebab, kendati berbagai upaya pemulihan (ekonomi maupun sosial politik) telah dilakukan berbagai pihak pada kenyataannya belum membuahkan hasil yang optimal. Mencermati kondisi bangsa demikian, banyak orang bertanya apakah bangsa ini tidak mampu menyelesaikan berbagai persoalan tersebut atau memang tidak mau menyelesaikannya. Tulisan ini mencoba menjelaskan dan memahami persoalan bangsa ini dalam perspektif moral dan agama. Berbagai kemelut kehidupan berbangsa dan benegara tersebut tidak akan pernah selesai jika para pemimpin, elit politik, dan politisi negeri ini tidak lebih dulu mentransformasikan moralitas privat mereka ke dalam moralitas publik secara komprehensif. Sebab, kenyataannya kesantunan, keramahan, dan kesalehan masyarakat kita hanya hidup dalam ruang privat. Memahami agama secara privat di kalangan para pemimpin sama sekali belum menjadi jaminan terselenggaranya kehidupan berbangsa dan bernegara secara baik. Sebab, beragama dalam. ruang privat baru merupakan syarat yang diperlukan belum menjadi syarat yang cukup bagi tatanan kehidupan secara ideal</p><p> </p><p>The crisis that has plagued Indonesia since mid-1997 according to some experts is beyond the explanatory power of various disciplines; economic, political, social and so forth. Because, despite various efforts of recovery (economic and socio-political) has been done various parties in fact has not yielded optimal results. Observing the condition of the nation so, many people ask whether this nation is not able to solve these problems or indeed do not want to finish it. This paper tries to explain and understand the problems of this nation in a moral and religious perspective. The difficulties of life of the nation and the country will never be completed if the leaders, political elites, and politicians of this country are not first to transform their private morality into a comprehensive public morality. Because, in fact the politeness, hospitality, and piety of our society only live in private space. Understanding religion privately among leaders is not at all a guarantee of good nation and state life. Because, religious in. the new private space is a necessary condition not yet a sufficient condition for the ideal life order</p><p> </p><p> </p>
16
Baker, P. Morgan. "Herbert C. Northcott and Donna M. Wilson. Dying and Death in Canada. Aurora, ON: Aramond Press, 2001." Canadian Journal on Aging / La Revue canadienne du vieillissement 22, no. 1 (2003): 135. http://dx.doi.org/10.1017/s0714980800003809.
Full textAbstract:
RÉSUMÉCe texte fait ressortir le contexte canadien sur la mort de même que l'impact de notre système de santé sur la façon dont l'on considère la maladie en phase terminale. Le premier chapitre offre l'historique de la mort au Canada en examinant l'expérience autochtone et l'impact de l'immigration européenne. Les forces du livre se retrouvent dans les données qualitatives et surtout dans l'étude de cas de l'euthanasie, le suicide, les pratiques funèbres et les pratiques de tristesse. Toutefois, il est regrettable que le livre ne comprenne pas assez de données qualitatives (par exemple sur les modèles de moralité propres à l'ethnicité et aux différences culturelles). Pour la salle de classe, ce livre est un complément important à un texte davantage compréhensif sur la mort au Canada.
17
Phạm, Đông Hòa. "Morality: The matters of artificial insemination." Khoa Học Công Giáo và Đời Sống 2, no. 4 (July 29, 2022): 5–9. http://dx.doi.org/10.54855/csl.22242.
Full textAbstract:
Infertility is one of the big problems in today's world. This is also one of the causes of division and broken families. As Christians, we are called to live and bear witness to the Gospel in today's life. At the same time, know how to accompany families in this situation so that they can find the best means (approved by the Church) that can bring joy and peace to those families.
18
Asrohah, Hanun. "Interaksi di Kelas Perspektif Pendekatan Konstruktivistik Untuk Pengembangan Akhlak." Ulumuna 18, no. 1 (November 8, 2017): 103–20. http://dx.doi.org/10.20414/ujis.v18i1.154.
Full textAbstract:
Morality and human behavior are created as social construction, and developed through education. This article is aimed at explaining about interactions amongst students in the classroom, based on constructivist learning theory, as source of positive atmospheres that are very important for the formation of character and morality. Morality is not simply taught or absorbed in subjects like civics or social studies. It must be developed in a variety of activities in the classroom. According to the theory, developing a good and appropriate atmosphere is necessary to introduce good values and norms in which students learn to construct their own knowledge through continuous interactions with social contexts, and develop their ideas and feelings about people and objects. They can learn about life critically and understand how people live and under what condition they live, whether in peace or violence, with affection or hostility, cooperation or fights, and satisfaction or disappointment.
19
Trups-Kalne, Ingrīda. "PSYCHOLOGICAL ASPECTS OF MORAL DEVELOPMENT: HISTORY AND RECENT STUDIES." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 7 (May 25, 2018): 280. http://dx.doi.org/10.17770/sie2018vol1.3400.
Full textAbstract:
The aim of the study is to analyse psychological aspects of moral development by assessing studies on cognitive rational theory, as well as to learn about the most recent studies on the socially intuitive and evolutionary paradigm of morality. The study analyses the views of Piaget, Kohlberg, Lind, Shweder, Haidt, Joseph, Hamlin, Wynn, Bloom and others on cultural differences of the content of morality, process and mechanisms of moral development, as well as endogenous and environmental factors affecting development. The study led to conclusion that general understanding about morality is innate to a human being and that morality is the core of personality, which helps people to work and live together in a community.
20
Prokofyev, Andrey. "Evaluating Criteria for Justifications of Morality." Polylogos 6, no. 2 (20) (2022): 0. http://dx.doi.org/10.18254/s258770110018699-0.
Full textAbstract:
The paper compares two basic questions of practical philosophy “How should I live?” and “Why should I be moral?” and proposes a system of criteria for the evaluation of different theories responding to the second question (justifications of morality). Despite the tendency to consider the first, open and more general, question the best starting point of practical philosophy and the process of self-realization, the author argues that the question “Why should I be moral?” remains meaningful and important because it initiates the justification of some imperatives whose violation utterly prevent us from living a good life. There are several conceptions that try to justify morality appealing to different essential human features: a desire to satisfy preferences, a desire to live happy life, a capacity to perceive values, norms and duties, a capacity to choose autonomously on the basis of the practical deliberation etc. To evaluate their arguments, philosophers should elaborate a system of criteria. The author proposes the following list: 1) the force of the grip of arguments on agent; 2) the scope of this grip; 3) the non-tautological character of arguments; 4) the absence of distortions pertained to the formal side of morality; 5) the absence of the radical gap between motivations used for justification and the ordinary moral motivation, 6) the absence of distortions pertained to the substantial side of morality (its normative content).
21
Dummett, Michael. "The Morality of Deterrence." Canadian Journal of Philosophy Supplementary Volume 12 (1986): 111–27. http://dx.doi.org/10.1080/00455091.1986.10717156.
Full textAbstract:
One of the most outstanding characteristics of human beings is their adaptability. As we readily learn to take new conditions of life for granted, so we have learned to live with the bomb. For nearly forty years we have lived in the shadow of possible cataclysmic disaster brought about by human action; and we treat this unprecedented danger simply as a background, on which we focus only occasionally, to the common business of living. What else is possible, save persistent hysteria? But, as part of a mechanism for avoiding hysteria, we are in danger of rendering the topic unreal to ourselves even when we are explicitly considering it, by treating it as an abstract question. We use the concepts of first strike, retaliation, megadeaths, and so forth, which we apply in just the spirit of those discussing strategy for a board game, while averting our minds from what it is that we are actually talking about. Indeed, if our concern is purely strategic, this does no harm, since the question then involves something isomorphic to a problem in a conceivable board game.
22
Barry, Norman. "POLITICAL MORALITY AS CONVENTION." Social Philosophy and Policy 21, no. 1 (January 2004): 266–92. http://dx.doi.org/10.1017/s0265052504211116.
Full textAbstract:
A remarkable feature of contemporary political discourse is the dominance of morality. One legacy of logical positivism (which was dominant from the mid-1930s until the end of the 1960s) and analytical (or linguistic) philosophy was the reluctance of political theorists during the twentieth century to engage in substantive argument about appropriate social ends or individual rights and values. Philosophers were content to describe the linguistic framework within which related political proposals were discussed without offering any proposals themselves. It was felt that the philosopher was not especially qualified to give political advice or make any recommendations. The technical political theorist was properly confined to the second level of inquiry, that is, explanation of the meaning of concepts, not the first level, which was concerned with questions of how we ought to live, or issues of public policy. Economists and sociologists might have the technical skills appropriate for inquiries into public policy, but as to the big questions—such as the ends and purposes of man and society—almost anybody could make pronouncements. The important point was that reason was incapable of adjudicating between rival versions of the good life.
23
Golubovic, Zagorka. "Freedom and the principles of morality." Filozofija i drustvo, no. 21 (2003): 97–106. http://dx.doi.org/10.2298/fid0321097g.
Full textAbstract:
Freedom as an authentic and willed process, characteristic of man as a human rational being, enables the individual to act in accordance with the principles of morality, since the individual can choose between good and evil (between two possibilities), and in this way to get out of the sphere of the given to which the rest of the living world is limited. We should recall the forgotten Marx and his famous text on the essential difference between the animal world and humanity as a genus: "The animal is immediately united with its vital activity. It does not differ from it. It is vital activity. Man makes his own vital activity the subject of his will and consciousness. He has conscious vital activity. This is not a determination with which he merges immediately. Conscious vital activity distinguishes man directly from animal vital activity. It is exactly in this way alone that he is a generic being. Or a conscious being, i.e. his own life is a subject for him precisely because he is a generic being. It is only for this reason that his activity is free activity..." (K. Marx, "Alienation", Early Works). In other words, while animals live just the life of their species and cannot choose anything else, since the choice has been made by the fact of their belonging to a species, man can choose the world in which to live, overcoming in this way the natural givens. Here lies the core of the anthropological explanation of the principle of morality, inconceivable without man's ability to be an authentic free being.
24
Pakpahan, Gernaida K. R., and Abraham Yosua Taneo. "KAJIAN SOSIO – ETIS TEOLOGIS TERHADAP MORALITAS SOSIAL UMAT KRISTEN DI KECAMATAN ALAK, KUPANG – NUSA TENGGARA TIMUR." Matheo : Jurnal Teologi/Kependetaan 10, no. 1 (July 24, 2020): 23–36. http://dx.doi.org/10.47562/matheo.v10i1.99.
Full textAbstract:
Abstract
This theological socio-ethical study intends to highlight the state of social morality of Christians in Alak District, Kupang - East Nusa Tenggara (NTT). The problem that arises is that Christians in Alak tend to become perpetrators of crime in society. This condition is really ironic because Christians are the majority there, so the they can’t be role models for people around. With a qualitative approach it is found that social life of Christians who live in Alak are people who are able to adapt to the surrounding environment, by applying social values that generally apply within Alak community groups, such as tolerance, mutual cooperation, mutual respect, guarding, and so on. Furthermore, when viewed from an ethical theological perspective, it is found that in the midst of a society that lives in harmony, there has been an increase in social crime rates especially in Alak and the majority of perpetrators of social crimes are members of the church. This proves that not a few Christians in Alak experience "moral deficiency." Moral deficiencies / defects are conditions of individuals whose lives are delinquent, often commit crimes, behave asocially, or are anti-social. He does not experience organic deviations in the functioning of his intellect, only his intellect does not function, resulting in a chronic moral freeze.
Keywords: sociology; christian ethics; interaction; morality; christianity
Abstrak
Kajian sosio – etis teologis ini hendak menyoroti keadaan moralitas sosial umat Kristen yang berada di Kecamatan Alak, Kupang – Nusa Tenggara Timur (NTT). Persoalan yang muncul adalah orang-orang Kristen di Alak cenderung menjadi pelaku kejahatan di dalam masyarakat. Kondisi ini sungguh ironis sebab orang-orang Kristen adalah mayoritas di sana, sehingga peran sebagai teladan bagi orang-orang sekitar tidak dapat terlaksana. Dengan pendekatan kualitatif didapatkan bahwa secara kehidupan bersosial, umat Kristen yang berdomisili di Alak adalah masyarakat yang mampu untuk beradaptasi dengan lingkungan sekitar, dengan menerapkan nilai-nilai sosial yang secara umum berlaku di dalam kelompok masyarakat Alak, seperti nilai toleransi, gotong royong, saling menghargai, menjaga, dan lain sebagainya. Selanjutnya, jika dilihat berdasarkan perspektif etis teologis, maka ditemukan bahwa di tengah-tengah masyarakat yang hidup di dalam kerukunan, terjadi peningkatan angka kejahatan sosial khususnya di Alak dan mayoritas pelaku tindak kejahatan sosial ialah anggota gereja. Hal ini membuktikan bahwa tidak sedikit umat Kristen di Alak mengalami “Defisien/defek moral.” Defisien/ defek moral merupakan sebuah kondisi individu yang hidupnya delinquent (nakal, jahat), sering melakukan kejahatan, berperilaku a-sosial, atau anti-sosial. Ia tidak mengalami penyimpangan organik pada fungsi inteleknya, hanya saja inteleknya tidak berfungsi, sehingga terjadi kebekuan moral yang kronis.
Kata Kunci: sosiologi; etika kristen; interaksi; moralitas; kekristenan
25
Guschina, Anna Vladimirovna. "Morality as a property of human: the pedagogical aspect." Samara Journal of Science 6, no. 3 (September 1, 2017): 279–83. http://dx.doi.org/10.17816/snv201763304.
Full textAbstract:
In this paper the author shows that it is important to teach morality to prospective teachers. The author also shows that the solution of this task connected with the introduction of the student to the values that are in the norms of morality satisfies the need of our society in the moral teacher. The paper contains evidence that a moral educator is called upon to educate a person who can live among people. The author shows that a moral person honors the memory of ancestors, keeps memorable dates in his moral memory, and supports the preserved and preserved traditions. Two points of view of scientists regarding morality as human properties are revealed: according to the first point of view, a persons morality comes down to knowing the norms of morality towards himself/herself as well as towards the surrounding reality in the educational process; according to the second point of view, morality as a property of man is manifested in social being, and its form and external manifestation are social, its function is the preservation of collective ties, and thus of society.
26
Guschina, Anna Vladimirovna. "The value of morality golden rule as the basis of the axiological-pedagogical concept of morality education." Samara Journal of Science 8, no. 3 (August 5, 2019): 270–75. http://dx.doi.org/10.17816/snv201983306.
Full textAbstract:
The task of this paper is to determine the value underlying the idea Create the world of conscience and good, which is the backbone inner core of teaching morality to prospective teachers. Evidence is given that the value underlying the idea Create the world of conscience and good is the value of the golden rule of morality. The author shows the significance of the golden rule of morality in teaching morality to prospective teachers. The author also formulates a generalized goal of teaching morality to prospective teachers: a person who is able to live in morality. It is proved that the idea is a system-forming internal core of axiological and pedagogical activity as an activity of teaching morality to prospective teachers. The paper explains the use order of the terms axiological and pedagogical in the concept of axiological-pedagogical activity on the basis of methodology levels. The author reveals the content of axiological and educational activities and specifies features of the value relationship as one of the formative content of such activities. The author shows that the use of the golden rule of morality as a criterion for assessing realized, professed, and disseminated values makes it possible to show whether such values are really values, or anti-values.
27
Sujadi, Agus. "MORALITAS ASKETISME SYEKH SITI JENAR: STUDI TRILOGI SYEKH SITI JENAR KARYA AGUS SUNYOTO." ATAVISME 20, no. 2 (December 30, 2017): 211–36. http://dx.doi.org/10.24257/atavisme.v20i2.401.211-236.
Full textAbstract:
This study aims to reveal and describe the ascetic morality of Sheikh Siti Jenar in the heptalogy novels of Shekh Siti Jenar by Agus Sunyoto using the content analysis method. The problem discussed in this research is the ascetic morality of Sheikh Siti Jenar. The data source is the heptalogy novels of Shekh Siti Jenar which is divided into seven volumes, which was the result of a philology research with primary data of approximately 300 manuscripts. The research result was published by LKiS Yogyakarta in the form of stories. The results of this study indicate that the ascetic morality used in the novels is in the form of morality conditioned by humanism and bound by asceticism because it reveals the real issues of human life inreligious issues and how they are socially constructed. The ascetic morality expressed through its main character, Sheikh Siti Jenar, has its own energy to convey the side of human life that is lived like other people live it.
28
Heyns, J. A. "Die vraag na norme vir moraliteit." Verbum et Ecclesia 10, no. 2 (July 18, 1989): 146–54. http://dx.doi.org/10.4102/ve.v10i2.1003.
Full textAbstract:
The demand for norms for morality This article is a short investigation of the existence and the character of norms for morality. Owing to the secularized society in which we live today the well known Martin Buber once spoke of the eclipse of the light of heaven as an eclipse of God and, we may add, an eclipse also of moral norms. A theocentric basis for moral norms should be accepted as well as the fact that the whole of creation is subject unconditionally to his cosmonomic order. Consequently there is a concrete demand or claim on man in the situation he confronts, which cannot be reduced to an application of general moral norms to the situation concerned. God does speak to us through historical situations as well. We shall have to judge the concrete historical situation in its immediate hic et nunc call on us in the light of the will and law of God, as they are revealed to us in his Word.
29
Costa, Elisabetta. "The Morality of Premarital Romances." Middle East Journal of Culture and Communication 9, no. 2 (2016): 199–215. http://dx.doi.org/10.1163/18739865-00902006.
Full textAbstract:
This article explores how young women use social media to experience premarital romances in Mardin, a medium-sized town in southeast Turkey. It argues that love stories mediated by social media are integral to the enactment of a gendered moral self. The ethnographic data presented here indeed highlight how premarital romances and Muslim morality are not two contradictory and opposing ideals, but rather two constitutive aspects of the same mediated practices. Secrecy, lack of physical co-presence and the performance of a virtuous self in public and semi-public online spaces are common elements of the new romances. Yet social norms ruling the use of the online platforms to start and live premarital relationships are not shared by everybody, and different understandings of religion, morality and modernity have generated different and contrasting expectations. The article aims to contribute not only to the study of the effects of social media on interpersonal relations, but also to the understanding of how, in Muslim societies, moral norms are entangled with everyday practices mediated by digital media.
30
Izza, Putri Elfa Nur, and M. Fajar Al Azizi. "Pesantren Sebagai Wadah Building Character Santri." JDMP (Jurnal Dinamika Manajemen Pendidikan) 6, no. 2 (October 23, 2022): 116–23. http://dx.doi.org/10.26740/jdmp.v6n2.p116-123.
Full textAbstract:
Abstrak
Dewasa ini banyak keluarga yang kembali melirik Pondok Pesantren sebagai sarana pembinaan moral, karena para orang tua menilai bahwa Pondok mampu menjawab berbagai tantangan dan permasalahan pendidikan kontemporer dengan proses pendidikan dan pengajarannya yang lebih terpadu sehingga mampu lebih efektif membentuk karakter siswa.Siswa yang tinggal di pondok pesantren diasumsikan akan mendapat pembinaan yang lebih mendalam dan terstruktur daripada siswa yang tidak tinggal di pondok. Penelitian ini berfungsi untuk mengetahui apakah terdapat perbedaan karakter antara siswa yang tinggal di pesantren dan tidak di pesantren. Metode penelitian yang digunakan di dalam penelitian ini adalah metode deskriptif analisis dengan pendekatan kuantitatif. Penelitian ini menggunakan analisis komparasional, yaitu dengan cara membandingkan akhlak siswa berdasarkan perbedaan lingkungan tempat tinggal. Hasil penelitian ini yaitu siswa yang tinggal di pondok pesantren memiliki karakter yang lebih baik dalam pada kategori Akhlak kepada Alloh, Akhlak kepada diri sendiri, akhlak kepada sesama dan akhlak kepada lingkungan. Hasil t-test menunjukkan bahwa terdapat perbedaan yang signifikan tentang karakter siswa yang tinggal di lingkungan keluarga dengan siswa yang tinggal di lingkungan pesantren.
Kata Kunci: Karakter, siswa yang tinggal di pesantren, siswa yang tinggal di rumah
Abstract
Nowadays, many families are turning their attention back to Islamic boarding schools as a means of moral development, because parents consider that Islamic boarding schools are able to answer various challenges and problems of contemporary education with a more integrated education and teaching process so that they can be more effective. It is assumed that students who live in Islamic boarding schools will receive more in-depth and structured guidance than students who do not live in Islamic boarding schools. This study serves to determine whether there are differences in character between students who live in Islamic boarding schools and those who do not. The research method used in this research is descriptive analysis method with a quantitative approach. This study uses comparative analysis, namely by comparing the morals of students based on differences in the environment they live in. The results of this study are students who live in Islamic boarding schools have better character in the categories of morality to Allah, morality to oneself, morality to others and morality to the environment. The results of the t-test showed that there were significant differences in the character of students who lived in a family environment with students who lived in an Islamic boarding school environment.
Keywords: Character, students who live in boarding schools, students who live at home
31
M, Hemalatha. "The Buddhism Morality in The Epic Manimekalai." International Research Journal of Tamil 2, no. 3 (June 4, 2020): 117–22. http://dx.doi.org/10.34256/irjt20313.
Full textAbstract:
Manimekalai is one of the five biggest epics. Its religious principle denotes that love and charity are the two eyes of the human life. Love all the human beings in the earth is the major principle of Buddhism. Live without any desire is the noble principle of Manimekalai. The highest altitude and goal of this poetry is Love. Restoration and realization of mankind is the highest doctrine of humanity. We realize the social outlook and voice of humanity by the author Saathanar in this manimekalai epic. The author registered the cruelty of hunger by the character "Theeva Thilakai".
32
Atuguba, Raymond A. "Homosexuality in Ghana: Morality, Law, Human Rights." Journal of Politics and Law 12, no. 4 (November 28, 2019): 113. http://dx.doi.org/10.5539/jpl.v12n4p113.
Full textAbstract:
This paper addresses the status of Lesbian, Gay, Bisexual, and Transgender (LGBT) persons in Ghana. Firstly, it examines the effects of Ghana’s laws and law enforcement practices on the ability of members of the LGBT community to live openly and freely and to enjoy all the rights guaranteed other citizens. Secondly, it explores the current state of affairs within the country as regards the LGBT population, addressing specifically, how members of the community are treated by Ghanaian society. On the whole, the paper advocates for the recognition of members of the LGBT community as equal members of Ghanaian society, deserving of the rights to life, liberty, and the pursuit of happiness.
33
Abulhul, Zeinab. "The Righteous Mind: Why Good People Are Divided by Politics and Religion by Jonathan Haidt: Book Review." International Journal of Social Science and Economics 1, no. 2 (July 9, 2021): p1. http://dx.doi.org/10.22158/ijsse.v1n2p1.
Full textAbstract:
In The Righteous Mind, Jonathan Haidt examines the moral grounds that people intuitively believe. He presented his idea by asking why good people are divided by politics and religion. Then, he asked about morality by asking, “Where does morality come from?” (Haidt, 2012, p. 3). He explained that people understand social morality in different ways. People live in unique societies that shape their understanding of social norms, which are based on many factors, such as culture, religion, and education. Haidt based his ideas about the righteous mind on three principles and demonstrated them through three metaphors to help his readers understand his theory. The first principle is “intuitions come first,” and its central metaphor is that the mind is like a rider on an elephant, where the rider’s job is to serve the elephant. The second principle is “there is more to morality than harm and fairness,” and its central metaphor is that the righteous mind is like a tongue with six taste receptors. The third principle is “morality binds and blinds,” and its metaphor is that we are 90 percent chimp and 10 percent bee (Pp. 3, 109, 217).
34
Oshitani, Yoshio. "Development research on unitary moral learning programme which tackles various moral education issues, with a focus on the 'special subject of moral education'." Impact 2021, no. 3 (March 29, 2021): 20–21. http://dx.doi.org/10.21820/23987073.2021.3.20.
Full textAbstract:
Unfortunately, racism, cultural and religious discrimination, homophobia and other forms of discrimination remain prevalent in society. Instilling the key tenets of ethics and morality is important in helping overcome these issues. This starts at an early age with the education of schoolchildren and Yoshio Oshitani is a researcher based at Mukogawa Women's University, Japan, who is exploring moral education and social issues in schools. Oshitani's focus is on cultivating moral judgement, moral sentiment and motivation to practice morality among schoolchildren. Ultimately enabling them to be raised to live independently with moral practice. To do this, it is important to address existing issues in the Japanese school system and introduce a focus on moral education. As such, Oshitani and his team have developed a class whereby one hour a week schoolchildren use textbooks and other teaching materials to understand moral values that can enable us all to live better and consider moral events and situations from multiple perspectives. The development of each child is monitored through individual evaluation, (evaluating areas of growth) with their sense of moral values considered. Ultimately, Oshitani believes that if children can be introduced to morality from an early age, this will lead to a better, more accepting future society.
35
Montreuil, Sophie. "L’Oeuvre des livres gratuits dans l’histoire de la lecture publique au Québec (1898-1908)." Documentation et bibliothèques 49, no. 3 (May 1, 2015): 129–35. http://dx.doi.org/10.7202/1030194ar.
Full textAbstract:
L’Oeuvre des livres gratuits, organisation philanthropique fondée en 1898 par Joséphine Marchand-Dandurand, a expédié des livres sans frais à des particuliers, des institutrices et des bureaux régionaux situés sur l’ensemble du territoire québécois jusqu’à la fin de la décennie 1900. Le projet que caressait sa fondatrice à partir de 1904 était de créer des salles de lecture en province. La gratuité de l’Oeuvre, l’initiative individuelle qui en a été à l’origine, son ouverture à tous ainsi que la moralité des livres qu’elle faisait circuler sont autant de facteurs qui permettent de voir comment l’organisation s’inscrit dans l’histoire de la lecture publique au Québec.
36
T, Parthiban. "Tamil Proverbs and Culture." International Research Journal of Tamil 4, S-19 (December 10, 2022): 1–5. http://dx.doi.org/10.34256/irjt224s191.
Full textAbstract:
There are proverbs in all the languages of the world. Proverbs that have been in use from time immemorial to the present day serve as a mirror to the cultural code of the people. In ancient times, proverbs were the basis for making people live ethically. Through these proverbs, the morality, morality, culture, and life of the people of the community can be clearly understood. The Tamil language is the repository of culture and a mine of knowledge, and a closer examination of Tamil literature reveals that proverbs are deeply embedded in the symbolism of many cultures. All the proverbs in the Tamil language are a beacon of light that expresses the culture. Moreover, the purpose of this study is to demonstrate to the present-day student community the values of philosophy, culture, life, and morality contained in these proverbs.
37
Gilbert, Paul. "Friendship and the Will." Philosophy 61, no. 235 (January 1986): 61–70. http://dx.doi.org/10.1017/s0031819100019550.
Full textAbstract:
If morality concerns the question how to live then can it be a science? Can there be a science of how to live? Hilary Putnam who poses this question answers it thus:1 ‘It is not “logically impossible” that some day we might have so complete a theory of our own nature that we could program a computer to determine what would and would not satisfy us’. But, he reassures us, ‘since that will not happen for a millennium, if ever, the question about morality being a science is best put aside’. In the meantime moral reasoning must engage ‘our full capacity to imagine and feel, in short, our full sensibility’. This is developed through ‘the imaginative recreation of moral perplexities’ in literature. If the computer takes over, of course, then ‘philosophy and literature may well disappear in their present forms’. So too, he says, may science, not because redundant but because complete in its explanatory and predictive power.
38
Onwuatuegwu PhD, Ignatius Nnaemeka, and Robert Afamefuna Igwebudu. "The Relevance of H.L.A. Hart’s Concept of Law and Morality in the Battle against the Profound Immorality of the Contemporary Society: A Philosophical Reflection." World Journal of Education and Humanities 2, no. 4 (August 14, 2020): p24. http://dx.doi.org/10.22158/wjeh.v2n4p24.
Full textAbstract:
Hart believes that one truism of human nature is that the overwhelming majority of human beings wish to survive; in order they would rather live than die. If we wish to live, it is imperative that the society be developed which will ensure our survival. Law is an instrument of social control, by implication, in the absence of laws; man tends to be wild, i.e., to say to behave like a beast without manners. Law and morality checkmates the excesses in man in the society. The aim of this research, therefore, includes: To address the controversial issue with respect to the actual meaning and definition of law by Professor Hart. To dispel skepticism in the modern mind by elucidating what makes some of the societal norms (morals) a legal rule. To show similarities and differences between law and morality, pointing out their necessary relationship or connection. Finally, to critically examine some of the profound immoralities of the Contemporary society. This research would adopt the expository, analytic and evaluative methods of philosophical inquiry. By using the expository method, the work shall introduce H. L. A. Hart’s concept of law and morality. Also, through the use of the analytic and evaluative methods, his concept of law and some of the profound immoralities in the global community in general shall be x-rayed.
39
Dewi, Septian Kurnia, and Amir Hidayatulloh. "FAKTOR - FAKTOR YANG MENDORONG KEPATUHAN MASYARAKAT KABUPATEN BANTUL UNTUK MEMBAYAR PBB P2." EL Muhasaba Jurnal Akuntansi 11, no. 2 (July 7, 2020): 147–61. http://dx.doi.org/10.18860/em.v11i2.8768.
Full textAbstract:
The purpose of this study was to analyze the influence of motivation, morality, and the role of village officials on community compliance in paying rural and urban land and building taxes with tax sanctions as a moderating variable. The population in this study is individual taxpayers who live in Bantul Regency, Yogyakarta Special Region Province. The sample in this study is an individual taxpayer who owns land and buildings domiciled in Bantul Regency. The sampling technique in this study uses purposive sampling, with criteria (1) taxpayers who live in Bantul Regency, and (2) taxpayers who own land and buildings. Data collection in this study used a questionnaire distributed directly to respondents who met the criteria. Respondents in the study numbered 127 respondents. Data analysis techniques in this study used simple regression and Moderated Regression Analysis. This study found that community compliance to pay PBB P2 was influenced by the motivation and role of village officials. Meanwhile, morality has no effect on community compliance to pay PBB P2. The study also obtained the results of the taxation sanski variable moderating the influence of motivation on taxpayer compliance, and moderating the effect of the role of village officials on tax compliance. However, tax sanctions do not moderate the effect of morality on taxpayer compliance to pay PBB P2.
40
Mccroskey, Jacquelyn. "Challenges and Opportunities for Higher Education." Teachers College Record: The Voice of Scholarship in Education 105, no. 11 (November 2003): 117–39. http://dx.doi.org/10.1177/016146810310501106.
Full textAbstract:
The builders of the modern university expected that the research conducted within it would solve moral problems. The research would provide authoritative instruction on how to live and how to shape a more perfect society. But within a generation, it became clear that this expectation would not easily be fulfilled. Indeed, many of the faculties housed in these new universities were ready to wash their hands of moral concerns. The university faced a crisis: Did it serve to advance morality? And if so, how? The success of the university in producing knowledge and training skilled professionals has compensated for and masked the moral crisis. But nonetheless, the problem of morality continues to plague American higher education. Universities have been unable either to fully incorporate morality or to comfortably abandon a moral mission. This is the unresolved legacy of the creation of the modern research university. (Reuben, 2000, pp. 72–73)
41
Zeki, S., O. R. Goodenough, and Robert A. Hinde. "Law and the sources of morality." Philosophical Transactions of the Royal Society of London. Series B: Biological Sciences 359, no. 1451 (November 29, 2004): 1685–95. http://dx.doi.org/10.1098/rstb.2004.1542.
Full textAbstract:
This paper argues that morality is a product of basic human psychological characteristics shaped over prehistorical and historical time by diachronic dialectical transactions between what individuals do and what they are supposed to do in the culture in which they live. Some principles are pancultural: individuals are motivated to look after their own interests, to be cooperative and kind to other group members and to look after their children. The moral precepts of every society are based on these principles, but may differ according to the vicissitudes that the society has experienced. Thus the basic principles can be seen as absolute; the precepts based on them may be specific to particular societies. Moral precepts, and the laws derived from them, are mostly such as to maintain the cohesion of the society, but some have been formulated to further the interests of those in power. The evidence suggests that laws have been developed, by common consent or by rulers, from generally accepted moral intuitions. In general, legal systems have been formulated to deal with the more extreme infringements of moral codes. Morality prescribes how people should behave; the law is concerned with how they should not. New laws, if not imposed by force, must generally be in tune with public conceptions of morality.
42
Schielke, Samuli. "Ambivalent Commitments: Troubles of Morality, Religiosity and Aspiration among Young Egyptians." Journal of Religion in Africa 39, no. 2 (2009): 158–85. http://dx.doi.org/10.1163/157006609x427814.
Full textAbstract:
AbstractIn contrast to a line of studies that inquire how Muslims try to solve the problem of living piously in a society dominated by materialist tendencies and secular rationality, in this article I turn the question around and problematize the will to live piously and the focus on self-discipline. In everyday lives of young men from the Nile Delta region, the Islamic revivalist project of creating comprehensive moral and civic virtues uneasily coexists with other less total aims and ideals, notably community and family bonds, romantic love, success and self-realization. I attempt to take these contradictions seriously and dwell on the ways people live them and their attempts to make sense of their lives. In particular, I look at the ways people employ the normative registers of religion, love and aspiration in their lives, the promises each of these ideals entail and the options that are available should any of these promises fail.
43
Plechová, Viera. "Humanism and Ethos in the Works of Ralph Waldo Emerson." Ars Aeterna 6, no. 1 (June 1, 2014): 39–45. http://dx.doi.org/10.2478/aa-2014-0006.
Full textAbstract:
Abstract The article deals with the ideas of humanity and morality as reflected in the works of R. W. Emerson, the main representative of an intellectual movement called American transcendentalism. It conveys basic facts about the movement and focuses on the key aspects of Emerson’s transcendental philosophy, particularly his concept of the Over-soul and his concept of Nature, which gave his humanistic philosophy a religious and moral accent. Due to it, Emerson’s religious humanism also became the basis of American democratic individualism. The article offers insight into Emerson’s ideas on morality and ethical behaviour, which challenge us to live in harmony with God and nature.
44
Laurent, Thierry. "André Maurois et la tradition moraliste française." Literatūra 56, no. 4 (May 25, 2015): 34–44. http://dx.doi.org/10.15388/litera.2014.4.7690.
Full textAbstract:
André Maurois (1885–1967) fut, jusqu’à sa mort, l’un des écrivains les plus lus et les plus respectés de sa génération, tant en France qu’à l’étranger (on l’appréciait d’ailleurs autant en Amérique qu’en Union soviétique !). Sa notoriété comme romancier, essayiste, historien, biographe, journaliste, conférencier et académicien l’amena à beaucoup voyager (surtout dans les pays anglo-saxons) et à se lier d’amitié avec de grands esprits (tels Paul Valéry ou Rudyard Kipling) ou quelques-uns des acteurs politiques majeurs de l’entre-deux-guerres (Aristide Briand, Winston Churchill, Edouard Herriot). Il n’empêche qu’aujourd’hui on a un peu oublié cet ancien auteur à succès et que son oeuvre ne séduit plus guère la jeunesse. Le milieu universitaire français l’ignore ou le traite avec condescendance et la plupart de ses écrits ne sont plus réédités. Comprenons que comme Anatole France, Roger Martin du Gard ou Georges Duhamel, il incarne à la fois l’humanisme bourgeois et l’attachement à la culture classique, valeurs plutôt dénigrées ou démodées depuis la seconde moitié du vingtième siècle ; ajoutons-y le conservatisme politique et son côté « psychologue mondain » » qui ont pu aussi lui faire du tort a posteriori ; le fait d’être un brillant polygraphe ou une « machine à livres » n’a jamais été rare, mais aujourd’hui, cela inspire peut-être davantage de méfiance ; et enfin, quelque plaisir que l’on ait à savourer sa prose élégante, il faut bien reconnaître que son style assez châtié semble un tantinet désuet.
45
Hóa, Phạm Văn. "NHÂN VẬT THUÝ KIỀU TRONG TRUYỆN KIỀU TỪ GÓC NHÌN VĂN HÓA NHO GIÁO." Dalat University Journal of Science 11, no. 2 (April 25, 2021): 141. http://dx.doi.org/10.37569/dalatuniversity.11.2.792(2021).
Full textAbstract:
Ethical Confucianism in general imparts into Vietnamese cultural life not only moral standards, the embodiment of Confucian morality, but also the embodiment of the people’s morality to dream as it exists in reality and is protected by the Vietnamese people. This article analyzes the following aspects of Thuy Kieu's character: loyalty, honor, chastity, and gratitude from the perspective of interdisciplinary literature and culture, particularly Confucian culture. Nguyen Du's loyalty, honor, chastity, and gratitude in Thuy Kieu, of course, partly comes from the Confucianism tradition, but most importantly, from rich love and humanity; it is what Vietnamese people live for. This article affirms that loyalty, honor, chastity, and gratitude in Thuy Kieu, although called Confucianism, are in fact the qualities of the Vietnamese people. Thuy Kieu's personality shows that Confucian morality has been re-conceptualized by the nation's traditions, by the reality of contemporary society, and also by the living environment of Nguyen Du, himself. And more importantly, that "morality" is inspired again, imbued with a loving soul, a great personality, and a noble philanthropic spirit. This article shows that “The Tale of Kieu” is not simply a copy of an earlier work.
46
van Hooft, Stan. "Obligation, Character, and Commitment." Philosophy 63, no. 245 (July 1988): 345–62. http://dx.doi.org/10.1017/s003181910004359x.
Full textAbstract:
In the last chapter of Ethics and the Limits of Philosophy, Bernard Williams brings to a conclusion a sustained attack on the pretensions of moral theory by arguing against the allegedly objective reality of moral obligation. It had been a theme of the book that, while there can be answers to the questions of how one should live and order one's social relationships—answers which, in a given culture, go to make up its ethics—there is no place for a morality or a moral theory which would claim to give externally binding answers to such questions. We will be explaining the notion of an ‘externally binding answer’ later in this paper, but for the moment we can take such an answer to be one that applies to people irrespective of their beliefs or desires. Williams considers Kant to have been the main proponent of the notion of morality in this sense, with the latter's stress on obligation as central to the institution of morality.
47
Maiyaki, Joshua, and Jibril Aliyu. "Education and ethics: reorienting values in Nigerian tertiary institutions." Research Review Journal of Social Science 2, no. 1 (July 15, 2022): 09–16. http://dx.doi.org/10.31305/rrjss.2022.v02.n01.002.
Full textAbstract:
Moral growth is a sign of human progress, and it must come before other elements of development in any country because otherwise, people' immorality would block the path of development. In a similar vein, a morally bankrupt education is incomplete, pointless, and detrimental to both the students who get it and the society in which they live. Therefore, the purpose of this essay is to critically analyse the place of ethics or morality in education. The research finds that moral probity is now lacking in our educational system via the use of historical and analytical methodologies. It then calls for reintroducing moral education to the teaching curricula of all higher institutions in Nigeria in order to reorient values in our tertiary institutions. According to the document, Nigeria should set the appropriate priorities by giving morality top priority in its educational and socioeconomic initiatives. Moral growth is a sign of human progress, and it must come before other elements of development in any country because otherwise, people' immorality would block the path of development. In a similar vein, a morally bankrupt education is incomplete, pointless, and detrimental to both the students who get it and the society in which they live. Therefore, the purpose of this essay is to critically analyse the place of ethics or morality in education. The research finds that moral probity is now lacking in our educational system via the use of historical and analytical methodologies. It then calls for reintroducing moral education to the teaching curricula of all higher institutions in Nigeria in order to reorient values in our tertiary institutions. According to the document, Nigeria should set the appropriate priorities by giving morality top priority in its educational and socioeconomic initiatives.
48
Berthiaume, Pierre. "L’annonce faite à Rose." Études 19, no. 1 (August 30, 2006): 121–31. http://dx.doi.org/10.7202/201072ar.
Full textAbstract:
Résumé "L'étranger", un des deux contes ajoutés à L'Influence d'un livre, de Philippe-Ignace-François Aubert de Gaspé, n'est pas sans évoquer l'annonce faite à Marie, telle que racontée par l'évangéliste Luc CI, 26-38). À l'agencement des différents moments de l'acquiescement de Marie aux propositions de l'archange Gabriel répondent les étapes de la chute de Rose, l'héroïne du conte. Même si Rose échappe finalement au démon venu s'emparer d'elle, la -legende canadienne " pervertit singulièrement le modèle biblique, en plus de posséder une dimension sexuelle non négligeable. Cette *moralité" demeure étrangement ambiguë, ce qui explique peut-être son intérêt.
49
Henriques David Neto, Alvaro. "Nietzsche e a noção de vontade: uma iconoclastia do livre-arbítrio." Revista Principia - Divulgação Científica e Tecnológica do IFPB 1, no. 46 (September 30, 2019): 168. http://dx.doi.org/10.18265/1517-03062015v1n46p168-181.
Full textAbstract:
This paper studies the notion of will in Nietzsche’s philosophy. In order to do so, we started this article reading the aphorisms found in the works of the German philosopher that belong to the last two phases of his production: the intermediate and the late stage. At the same time, from the attainment of the speculative notion of will, we try to discuss the results obtained by researches in the area of experimental psychology. The analysis of Nietzsche’s notion of will, as an idea that contradicts free will and its attribute of a constitutive element of morality, indicates the reasons for Nietzsche’s critique of free will. Finally, after the refutation of free will performed by the will as a necessity, the idea of innocence of the becoming as a presupposition for the transvaluation project for all values.
50
D, Sivanantham. "Individual Human Life Morality of Vethathiri Maharishi." International Research Journal of Tamil 3, no. 1 (November 27, 2020): 56–65. http://dx.doi.org/10.34256/irjt2117.
Full textAbstract:
From the beginning of the Human race to the present day there has been need to guide the lives of huaman beings. The main reason for this is that man suffers from material attraction and perceptual giddiness. So in every age Scholars, Sages, and Saints have appeared and guided human life to be better and happier. Vethathiri Maharishi, the great philosopher who emerged in the twentieth century in that way and led man to move in the state of knowledge and to live in peace and pleasure. Vethathri Maharishi has given lot of books to the Tamil literature world based on the lofty idea that world peace created through individual human peace. Among them the Gnanak kalanjiyam is a notable book which Published in two volumes, the book contains 1854 songs. This article examines the virtues mentioned by vethathiri maharishi under the rhetoric of virtue in his book as the main virtues that every individual man should follow in his life as the development Gnanak kalanjiyam of the individual who is the foundation of the society as the cause of social and national development.