Journal articles: 'Moralistic'

1

Jacobs, Bruce A., and Richard Wright. "Moralistic Street Robbery." Crime & Delinquency 54, no. 4 (December 20, 2007): 511–31. http://dx.doi.org/10.1177/0011128707307220.

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HILL, THOMAS E. "Kant's anti-moralistic strain." Theoria 44, no. 3 (February 11, 2008): 131–51. http://dx.doi.org/10.1111/j.1755-2567.1978.tb00173.x.

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Aitchison, Guy. "Are Human Rights Moralistic?" Human Rights Review 19, no. 1 (November 18, 2017): 23–43. http://dx.doi.org/10.1007/s12142-017-0480-4.

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George, Robert P., and Joel Feinberg. "Moralistic Liberalism and Legal Moralism." Michigan Law Review 88, no. 6 (May 1990): 1415. http://dx.doi.org/10.2307/1289320.

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KURZBAN, R., P. DESCIOLI, and E. OBRIEN. "Audience effects on moralistic punishment☆." Evolution and Human Behavior 28, no. 2 (March 2007): 75–84. http://dx.doi.org/10.1016/j.evolhumbehav.2006.06.001.

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Mieth, Laura, Raoul Bell, and Axel Buchner. "Facial Likability and Smiling Enhance Cooperation, but Have No Direct Effect on Moralistic Punishment." Experimental Psychology 63, no. 5 (September 2016): 263–77. http://dx.doi.org/10.1027/1618-3169/a000338.

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Abstract. The present study serves to test how positive and negative appearance-based expectations affect cooperation and punishment. Participants played a prisoner’s dilemma game with partners who either cooperated or defected. Then they were given a costly punishment option: They could spend money to decrease the payoffs of their partners. Aggregated over trials, participants spent more money for punishing the defection of likable-looking and smiling partners compared to punishing the defection of unlikable-looking and nonsmiling partners, but only because participants were more likely to cooperate with likable-looking and smiling partners, which provided the participants with more opportunities for moralistic punishment. When expressed as a conditional probability, moralistic punishment did not differ as a function of the partners’ facial likability. Smiling had no effect on the probability of moralistic punishment, but punishment was milder for smiling in comparison to nonsmiling partners.

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İŞGÖREN-, Taşkın. "On Moralistic Approaches in Mirza Jalil’s Dramas." Turkish Studies - Language and Literature Volume 15 Issue 2, Volume 15 Issue 2 (2020): 727–37. http://dx.doi.org/10.29228/turkishstudies.42757.

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Rushton, J. Philippe, and Arthur R. Jensen. "Wanted: More race realism, less moralistic fallacy." Psychology, Public Policy, and Law 11, no. 2 (2005): 328–36. http://dx.doi.org/10.1037/1076-8971.11.2.328.

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9

McGUIRE, MICHAEL T. "Moralistic Aggression and the Sense of Justice." American Behavioral Scientist 34, no. 3 (January 1991): 371–85. http://dx.doi.org/10.1177/0002764291034003007.

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10

Mead, Lawrence M. "US Welfare Reform: The Institutional Dimension." Social Policy and Society 2, no. 2 (April 2003): 123–31. http://dx.doi.org/10.1017/s1474746403001180.

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Making a success of welfare reform has as much to do with implementation as with policy design. The experience in Wisconsin and New York generalises too much of the US, with states divided into those successfully implementing work-based reform, those incapacitated by partisan divisions and those that have never seriously framed welfare policy. Three decisions are key: the degree of toughness, the amount of programme integration; and the locus of administrative control which are shaped by long standing differences in political culture, moralistic, individualistic and traditionalistic. States adopting a moralistic approach to policy administration generally achieve most success.

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11

Mathew, Sarah. "How the Second-Order Free Rider Problem Is Solved in a Small-Scale Society." American Economic Review 107, no. 5 (May 1, 2017): 578–81. http://dx.doi.org/10.1257/aer.p20171090.

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Moralistic punishment enables human cooperation, but an outstanding question is why people voluntarily sanction when they can obtain the benefits of punishment without being enforcers themselves. To address how decentralized societies solve this second-order free rider issue, I examine why people punish among the Turkana, a population in Kenya in which informal peer sanctioning sustains participation in high-stakes interethnic warfare. Using vignette experiments I show that Turkana subjects express punitive sentiments toward second-order free riders and those who sanction irresponsibly. The prevalence of such meta norms regulating punishment reveal a possible pathway by which moralistic punishment could have evolved.

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D'Arms, Justin, and Daniel Jacobson. "The Moralistic Fallacy: On the 'Appropriateness' of Emotions." Philosophy and Phenomenological Research 61, no. 1 (July 2000): 65. http://dx.doi.org/10.2307/2653403.

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13

Park, Jin Kyung. "Solving Moralistic Therapeutic Deism for the Youth Group." Theology and Praxis 75 (July 30, 2021): 365–87. http://dx.doi.org/10.14387/jkspth.2021.75.365.

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14

Barolini, Teodolinda. "Dante and Cecco d’Ascoli on Love and Compulsion: The Epistle to Cino, Io sono stato, the Third Heaven." Romanic Review 112, no. 1 (May 1, 2021): 39–61. http://dx.doi.org/10.1215/00358118-8901795.

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Abstract Arguing that Dante ultimately views compulsion in the erotic sphere as part and parcel of compulsion in the properly philosophical sphere, aka determinism, this article traces Dante’s variable thinking on this core issue as he veers from a moralistic view in the Vita Nuova to a more “scientific” view in the third epistle and again to a moralistic view in the Commedia (whose circle of lust boasts, in the wind that buffets the lustful, an example of compulsion borrowed from Nicomachean Ethics 3.1). The philosopher and astrologer Cecco d’Ascoli is a contemporary witness to the philosophical importance of these issues: in his philosophical poem Acerba, Cecco attacks Dante’s love poetry for harboring deterministic belief.

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15

Rosell, Tarris. "“Let no one delude you”: The apostle as moralist in the letter to Colossians." Review & Expositor 116, no. 4 (October 21, 2019): 411–20. http://dx.doi.org/10.1177/0034637319878789.

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The letter to Colossian Christians depicts the apostle as moralist, a teacher of what is good and right, while warning against immorality as he understands it. Some in Colossae have become disoriented or even deluded by teachings contrary to those of the apostles, prompting a moralistic response from Paul. The letter prompts ethics reflection for a contemporary Christian context of potential moral disorientation and delusion on issues such as honesty in government, immigration, and ownership of handguns. Discernment of moral matters is enhanced by tools such as Rosell’s “FARM Box” and a typology of moral situations. Some matters raised by Paul give reason to question the apostle’s moral teachings, such as those pertaining to wives and slaves. Mostly, his letter to Colossians makes good moral sense, arguably with universal application of rules such as, “Above all . . . walk in love.”

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16

Chang, Jun Yan, and Nicole Jenne. "Velvet fists: The paradox of defence diplomacy in Southeast Asia." European Journal of International Security 5, no. 3 (October 2020): 332–49. http://dx.doi.org/10.1017/eis.2020.16.

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AbstractDefence diplomacy represents a notable paradox. On the one hand, it is a cooperative activity to build strategic and moralistic trust between states and thus positively shape the environment in which foreign policy is made. On the other hand, defence diplomacy also involves competition and demonstrations of military power, which may contravene its goal of building moralistic trust and undermine confidence between states. This article deals with the latter competitive realpolitik elements of defence diplomacy in terms of secrecy, swaggering, and shows of force that have largely been ignored in the literature. Building on a theoretical discussion of whether defence diplomacy works, the case of peacekeeping in Southeast Asia is analysed to illustrate how defence diplomatic activities produce effects contrary to their stated aims.

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17

Seregin, Andrei. "On Stoic Self-Contradictions: ἀδικεῖν vs. βλάπτειν in Chrysippus (SVF III, 289)." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 14, no. 2 (2020): 448–55. http://dx.doi.org/10.25205/1995-4328-2020-14-2-448-455.

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In this article, I offer an analysis of Chrysippus’ treatment of “injustice” (ἀδικία) in SVF III, 289. First, I show that he espouses two theses: I) Every injustice is an act of harming those who suffer it; II) One who does injustice to others thereby does it to oneself. Then I discuss the two most plausible interpretations of II): a) One who does “conventional” injustice to others, i.e. causes them non-moral harm, thereby does “moralistic” injustice to oneself, i.e. makes oneself morally worse; b) One who does “moralistic” injustice to others thereby does it to oneself. I show that a) is untenable because the Stoics reject the very notion of non-moral harm, and b) fails because they believe that moral harm is basically self-regarding.

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18

Masjid, Akbar Al, and Sarwiji Suwandi. "Nilai Didaktik Moralistik Dalam Serat Wasita Rini Karya Ki Hadjar Dewantara." WACANA AKADEMIKA: Majalah Ilmiah Kependidikan 5, no. 1 (May 3, 2021): 34. http://dx.doi.org/10.30738/wa.v5i1.9520.

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This study focuses on the study of the value of moral education / didactic moralistic values contained in Ki Hadjar Dewantara's Serat Wasita Rini through content analysis. The data analysis methods and techniques used are the content analysis method of the semiotic model. Moral education can be equated with the terms ethical education, character education, value education or affective education. The results of the didactic moralistic value research contained in Serat Wasita Rini are as follows: 1) A woman should always maintain the norms of decency and morality; 2) Safeguarding themselves and their honor; 3) Women, do not like to order arbitrarily; 4) self-control; 5) A woman must be conscientious and clever at sorting out good and bad things; 6) Women are required to have creative intelligence, taste, and intention (morals)

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19

Rai, Tage S. "Higher self-control predicts engagement in undesirable moralistic aggression." Personality and Individual Differences 149 (October 2019): 152–56. http://dx.doi.org/10.1016/j.paid.2019.05.046.

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20

Honkaniemi, Laura, and Taru Feldt. "Egoistic and moralistic bias in real-life inventory responses." Personality and Individual Differences 45, no. 4 (September 2008): 307–11. http://dx.doi.org/10.1016/j.paid.2008.04.018.

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21

Vecchione, Michele, Guido Alessandri, and Claudio Barbaranelli. "Measurement and Application of Egoistic and Moralistic Self-enhancement." International Journal of Selection and Assessment 21, no. 2 (May 15, 2013): 170–82. http://dx.doi.org/10.1111/ijsa.12027.

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22

Vecchione, Michele, Guido Alessandri, Claudio Barbaranelli, and Gianvittorio Caprara. "A Longitudinal Investigation of Egoistic and Moralistic Self-Enhancement." Journal of Personality Assessment 95, no. 5 (September 2013): 506–12. http://dx.doi.org/10.1080/00223891.2013.810152.

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23

Arandjelović, Ognjen. "Doping Use Meta-Analysis: Science Seasoned with Moralistic Prejudice." Sports Medicine 45, no. 3 (February 6, 2015): 443–44. http://dx.doi.org/10.1007/s40279-015-0312-0.

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24

Michalski, Joseph H. "An integrated theoretical framework to explain interpersonal moralistic conflict." Canadian Review of Sociology/Revue canadienne de sociologie 58, no. 3 (July 21, 2021): 399–418. http://dx.doi.org/10.1111/cars.12347.

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25

Fakhrunnisa, Fakhrunnisa. "HUMAN-NATURE RELATIONSHIP IN SALIH'S 'A HANDFUL OF DATES' SHORT STORY AND LEE'S 'PERSIMMONS' POEM." LEKSEMA: Jurnal Bahasa dan Sastra 5, no. 2 (December 31, 2020): 177–88. http://dx.doi.org/10.22515/ljbs.v5i2.2338.

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This study aims to examine human-nature relationships presented in the characters from the short story A Handful of Dates by Tayeb Salih and Persimmons by Li Young Lee.In analyzing the texts, this study usesKellert’stypology of values on nature to examine the characters in revealing human-nature relationships.This study was conducted by: (1) analyzing the characters based on a typology of nine values of nature; (2) identifying the human-nature relationship reflected by characters; (3) drawing conclusions concerning with human-nature relationships found in both the text. This study finds out that the characters in both texts are utilitarian, moralistic, humanistic, ecologistical-scientific, symbolic, dominionistic, negativistic, and aesthetic. The characters who are moralistic, humanistic, and ecologistical-scientific perform positive human-nature relationship with nature and the characters who are utilitarian, dominionistic, and negativistic perform negative actions againts nature.

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26

Gordon, Linda. "Moralizing Doesn't Help." International Labor and Working-Class History 67 (April 2005): 26–32. http://dx.doi.org/10.1017/s0147547905000037.

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Verity Burgmann's condemnation of identity politics is unhelpful, because it is moralistic and ahistorical. Its assumptions take us back to a time before the civil rights, New Left, women's, and gay movements reinvented the Left so as to articulate their aspirations and grievances.

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27

Wøldike, Morten Emmerik. "Den 'rigtige' sex - Moralsk orientering,seksualmoralisme og (hetero)normativitet i midt- og sen-00'ernes seksualdebat i Danmark." Slagmark - Tidsskrift for idéhistorie, no. 61 (March 9, 2018): 107–26. http://dx.doi.org/10.7146/sl.v0i61.104062.

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The article presents and discusses a critical textual analysis of opinions and attitudes towards various sexual phenomena articulated in the Danish print media during 2004-2006 compared with 1997. The study proves that sexual pleasures and practices such as anal sex, group sex, pornography, sexualisation and prostitution have given rise to increasing moral anxieties and fears, condemnatory attitudes and moralistic standpoints during the last few years. These moralistic and normative standpoints on sexual morality put forward clear specifications as to how people should live their lives and what sexual and bodily pleasures and practices they should be allowed to enjoy. Drawing inspiration from the writings of French philosopher Michel Foucault on ‘ethics’ and ‘aesthetics of existence’, the article suggests an ethical approach and sensibility when dealing morally with people’s sexual and bodily pleasures and practices as well as when doing research on sexual phenomena such as anal sex, pornography and commercial sex.

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28

Myers, Jeremy. "Adolescent Experiences of Christ's Presence and Activity in the Evangelical Lutheran Church in America." Journal of Youth and Theology 7, no. 1 (January 27, 2008): 27–43. http://dx.doi.org/10.1163/24055093-90000167.

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The National Study of Youth and Religion (NSYR) claims moralistic therapeutic deism as the popular religion among our youth.1 The Study of Exemplary Congregations in Youth Ministry (EYM) discovered that exemplary congregations are one's who speak about God as one who is present and active.2 The God of moralistic therapeutic deism can not be present and active. Is God present and active? If so, how do our youth experience and interpret this presence and activity? This article gives voice to the ways in which youth of the Evangelical Lutheran Church in America (ELCA) experience Christ's presence and activity. It finds that placing their subjective interpretations of these experiences into conversation with their tradition's interpretation of Christ's presence and activity as represented by Gustaf Wingren's creation-faith enhances both how they and their tradition understand God's work in our world. The exemplar descriptor for the experiences heard among these youth is referred to as proleptic vocational recapitulation.

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Baron, Jonathan. "Value Analysis of Political Behavior. Self-Interested: Moralistic:: Altruistic: Moral." University of Pennsylvania Law Review 151, no. 3 (January 2003): 1135. http://dx.doi.org/10.2307/3312887.

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Santos Oria, Prescious Ann, Nobaya Ahmad, and Hanina Halimatusaadiah Hanina Halimatusaadiah Hamsan. "NGOS AND THE HOMELESSNESS IN KUALA LUMPUR: TOWARDS MORALISTIC TRUST." Journal of Southeast Asian Studies 19, no. 1 (December 31, 2014): 117–27. http://dx.doi.org/10.22452/jati.vol19no1.8.

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31

Traister, Daniel. "The Elizabethan Pamphleteers: Popular Moralistic Pamphlets 1580-1640. Sandra Clark." Papers of the Bibliographical Society of America 79, no. 4 (December 1985): 581–84. http://dx.doi.org/10.1086/pbsa.79.4.24303690.

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Giesler, Markus, and Ela Veresiu. "Creating the Responsible Consumer: Moralistic Governance Regimes and Consumer Subjectivity." Journal of Consumer Research 41, no. 3 (October 1, 2014): 840–57. http://dx.doi.org/10.1086/677842.

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33

Purzycki, Benjamin Grant, Coren Apicella, Quentin D. Atkinson, Emma Cohen, Rita Anne McNamara, Aiyana K. Willard, Dimitris Xygalatas, Ara Norenzayan, and Joseph Henrich. "Moralistic gods, supernatural punishment and the expansion of human sociality." Nature 530, no. 7590 (February 2016): 327–30. http://dx.doi.org/10.1038/nature16980.

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34

Chawla, Megha, Brian D. Earp, and Molly J. Crockett. "A neuroeconomic framework for investigating gender disparities in moralistic punishment." Current Opinion in Behavioral Sciences 34 (August 2020): 166–72. http://dx.doi.org/10.1016/j.cobeha.2020.03.011.

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35

Barrios, Veronica, Virginia S. Y. Kwan, Giorgio Ganis, Jaime Gorman, Jennifer Romanowski, and Julian Paul Keenan. "Elucidating the neural correlates of egoistic and moralistic self-enhancement." Consciousness and Cognition 17, no. 2 (June 2008): 451–56. http://dx.doi.org/10.1016/j.concog.2008.03.006.

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36

Kara, György. "Sagang Sechen’s Teachings Reconsidered." Acta Orientalia Academiae Scientiarum Hungaricae 74, no. 2 (July 7, 2021): 267–324. http://dx.doi.org/10.1556/062.2021.00015.

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This is a revision of J.R. Krueger’s reading and translation of the Ordos Prince Sagang Sechen’s moralistic poem written in 1662 in seventy-nine alliterative quatrains attached to his Erdeni-yin tobči, the Jewel Summary, the ‘classical’ chronicle of pre-modern Mongol historiography. A new reading and interpretation is oﬀered with ample commentary.

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37

Boyle, Marjorie O'Rourke. "Gracious Laughter: Marsilio Ficino's Anthropology*." Renaissance Quarterly 52, no. 3 (1999): 712–41. http://dx.doi.org/10.2307/2901916.

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AbstractMarsilio Ficino's philosophy altered the canon of beauty to include gracious laughter. This significant detail invented a positive, spiritual reflection of the human joy of participation in the cosmic circuit, toward the love of God. It transcended the negative, moralistic denunciation of laughter in the classical and Christian traditions. His contemporaries virtually ignored this genius.

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38

Dawes, Simon. "Charlie Hebdo, Free Speech and Counter-Speech." Sociological Research Online 20, no. 3 (August 2015): 219–26. http://dx.doi.org/10.5153/sro.3765.

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This brief rapid response article considers the French media framing of the Charlie Hebdo attack in terms of ‘Republican values’ such as free speech, and critiques the post-political and moralistic reduction of debate to ‘right and wrong’ arguments, as well as the fetishisation of the right to offend and the depoliticisation of the right to be offended.

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39

Mahlke, Stefan. "Brecht ± Mller: German-German Brecht Images before and after 1989." TDR/The Drama Review 43, no. 4 (December 1999): 40–49. http://dx.doi.org/10.1162/105420499760263499.

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How is Brecht regarded in Germany? His reputation in the two Germaniesrose and fell and rose again during the period from 1945 to the Fall of the Wall in 1989. Then, in the s a new, less ideological, less moralistic understanding Brecht was introduced. Haunting this and all other recent German opinions about Brecht is Heiner Mller.

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40

Sanz Mingo, Carlos Alberto. "¿Hablando con mirlos? El uso de la personificación de los animales en la leyenda artúrica." Estudios Humanísticos. Filología, no. 36 (November 29, 2014): 156. http://dx.doi.org/10.18002/ehf.v0i36.1174.

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ResumenAunque los textos que conforman la literatura artúrica no suelen presentar rasgos fabulescos, sino, más bien, mitológicos, algunas narraciones artúricas usan características propias de las fábulas para desarrollar sus ideas moralistas. Este artículo se centra en el estudio de un texto medieval galés y uno contemporáneo en inglés para demostrar cómo se hace uso y aplican las técnicas de la fábula a la leyenda artúrica.Palabras clave: Literatura artúrica, Fábula, Mitología, Mabinogion, Animales.Abstract Even when Arthurian literature does not usually present characteristics of fables but, rather, mythological qualities, some texts make use of fable features in order to develop a moralistic viewpoint. This article deals with the study of a Welsh medieval text and a contemporary one in English to show how the technique of the fable is used and applied to the Arthurian legend. Key words: Arthurian literature Fable, Mythology, Mabinogion Animals.

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Rushton, J. Philippe, and Arthur R. Jensen. "James Watson’s most inconvenient truth: Race realism and the moralistic fallacy." Medical Hypotheses 71, no. 5 (November 2008): 629–40. http://dx.doi.org/10.1016/j.mehy.2008.05.031.

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42

Cooney, Mark. "The Dark Side of Community: Moralistic Homicide and Strong Social Ties." Sociological Focus 31, no. 2 (May 1998): 135–53. http://dx.doi.org/10.1080/00380237.1998.10571098.

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43

Purzycki, Benjamin Grant, Cody T. Ross, Coren Apicella, Quentin D. Atkinson, Emma Cohen, Rita Anne McNamara, Aiyana K. Willard, Dimitris Xygalatas, Ara Norenzayan, and Joseph Henrich. "Material security, life history, and moralistic religions: A cross-cultural examination." PLOS ONE 13, no. 3 (March 7, 2018): e0193856. http://dx.doi.org/10.1371/journal.pone.0193856.

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Mosher, Donald L. "Threat to sexual freedom: Moralistic intolerance instills a spiral of silence." Journal of Sex Research 26, no. 4 (November 1989): 492–509. http://dx.doi.org/10.1080/00224498909551530.

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45

Pierson, Colin M. "Portugal's Geraçao de 70: Drama influenced by a Changing World." Theatre Research International 20, no. 1 (1995): 1–6. http://dx.doi.org/10.1017/s0307883300006970.

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The ‘Generation of 1870’ produced some of Portugal's best writers. In the theatre, two plays effectively broke the mould of playwriting and ended an era of overly moralistic and simplistic drama. The two plays could not have been more different: Os Lazaristas was a virulent attack on the Church while Viagem à roda da Parvónia was a satire on the middle class.

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Ross, Don. "Special human vulnerability to low-cost collective punishment." Behavioral and Brain Sciences 35, no. 1 (January 31, 2012): 37–38. http://dx.doi.org/10.1017/s0140525x11000896.

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AbstractGuala notes that low-cost punishment is the main mechanism that deters free-riding in small human communities. This mechanism is complemented by unusual human vulnerability to gossip. Defenders of an evolutionary discontinuity supporting human sociality might seize on this as an alternative to enjoyment of moralistic aggression as a special adaptation. However, the more basic adaptation of language likely suffices.

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Askerov, Ali. "Turkey’s “Zero Problems with the Neighbors” Policy: Was It Realistic?" Contemporary Review of the Middle East 4, no. 2 (April 20, 2017): 149–67. http://dx.doi.org/10.1177/2347798917694746.

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With the advancement of power in 2002, the Justice and Development Party (AKP) has introduced revolutionary policies in Turkey in various realms, including foreign affairs. The new trend in the foreign policy focused on not having problems with neighbors. This could be possible or nearly possible theoretically but eliminating century-long and deep-rooted conflicts with some of the neighbors would not be easy in practice. The new idealistic/moralistic approach necessitated new ways of policy formulation based on mutual gains and unthinkable concessions on the part of Turkey. Ankara’s new approach had given a special importance to building bridges of trust with the neighbors, which also seemed attractive to the political leaders of the neighboring states. This idealistic/moralistic approach was vulnerable to the dynamic political and economic developments in the region and the world in general. The policy did not have a power of sustainability due to the various old, new, and emerging problems around Turkey and hence, the government had to give it up gradually and take a new course of foreign policy based on realistic approaches to defend its national interests.

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48

Kamidjan, Kamidjan. "NASKAH SERAT WULANG SUNU SEBUAH SASTRA DIDAKTIS: KAJIAN FILOLOGI." Jurnal Pena Indonesia 1, no. 2 (October 30, 2015): 216. http://dx.doi.org/10.26740/jpi.v1n2.p216-239.

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The text of Serat Wulang Sunu, is one of Javanese literary works containing moral teachings. By the researchers the work was classified into the moralistic didactic literature. didactic moralistic. In terms of jkarya content is considered quite good, because the teachings contained in it are universal. Therefore he was copied several times. As evidence in the Sanoguan Museum of Yogyakerta there are two manuscripts, in different manuscripts. Also in Pacitan there is also a script titled the same although the content is longer. The contents contained in it, among others: (1) children and grandchildren and their relatives are obliged to devote to both parents, especially mothers. (keeping the relationship between families in Surakarta palace circle is mandatory.) A kinship is like a pucung, and the relationship between lion and forest is mutually guarded, upholding honesty, avoiding disgraceful deeds associated with ma five, and defying the lust In man is dominated by four kings, the queen of Mutmainah, the queen of Supiah, the King of Anger and the King of Aluamah, who portrayed the human desires, the lust not to be eliminated but controlled, Queen Mutmainah was in charge of the kings.

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Seng, Guo-Quan. "The Gender Politics of Confucian Family Law: Contracts, Credit, and Creole Chinese Bilateral Kinship in Dutch Colonial Java (1850s–1900)." Comparative Studies in Society and History 60, no. 2 (March 27, 2018): 390–414. http://dx.doi.org/10.1017/s0010417518000099.

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AbstractHow did colonial family law reshape the ethnic and gender norms of a creolized entrepreneurial minority? While the literature on colonial Indonesia has tended to view the Dutch colonial preservation ofadat(customary) law as helping to preserve Indonesian women's autonomy and property rights, this essay shows how, in the case of the Indonesian-Chinese entrepreneurial minority, the colonial government's institutionalization of Confucian “Chinese” family law gradually introduced more patriarchal norms for creole Chinese families. The Dutch colonial state's legal regulation of credit and commerce in Java took a moralistic turn in the mid-nineteenth century, giving shape to a more patriarchal and “Chinese” form of the family in Java by the century's end. This legal-moralistic turn took the form of a critique of creole Chinese women on one hand, and the Sinological construction of a body of Confucian “Chinese” private law on the other. For almost half a century, this encroaching colonial ethno-moral critique of creole Chinese credit manipulations and marriage arrangements came up against resistance from Peranakan Chinese matriarchs and patriarchs. In this article, I show how colonial Confucian family law eventually ended creole Chinese women's contract-making and credit-manipulating autonomies by subjecting the “Chinese” household to the civil law authority of the “housefather.”

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Alperovitch, Lior, and Yvette Shumacher. "Moralistic Diplomacy: Post-War Austria, Italy, and Spain in Israeli Foreign Policy." Israel Journal of Foreign Affairs 7, no. 1 (January 2013): 147–56. http://dx.doi.org/10.1080/23739770.2013.11446544.

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Journal articles on the topic 'Moralistic'

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