Journal articles on the topic 'Sanctity/Purity'
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Machingura, Francis, and Godfrey Museka. "‘Blood as the Seat of Life’: The Blood Paradox among Afro-Christians." Perichoresis 14, no. 1 (June 1, 2016): 41–62. http://dx.doi.org/10.1515/perc-2016-0003.
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Abstract The study is a response to the call for papers on African issues and it focuses on the theme of blood. The chapter seeks to answer the following questions: Why is blood, the sanctity of life, associated with defilement? How can the good and purity of life which blood symbolizes come out of impurities? How is the practice of blood manipulation represented in biblical texts? How can bodily refuse in this case blood be conceived as a symbol of purity, power and danger? How do readers of biblical texts understand the textual representations and interpretations of blood? Does each mode of blood manipulation rituals function as communicative symbols? Our response to these questions is threefold. First, we consider the sanctity of blood in relation to its purity and power. This is followed by an examination of danger beliefs associated with blood and lastly by an analysis of the sacred/taboo or purity/danger dichotomy within the context of the Old Testament and the New Testament as well as of the Shona Afro-Christians.
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Anderson, Rajen A., and E. J. Masicampo. "Protecting the Innocence of Youth: Moral Sanctity Values Underlie Censorship From Young Children." Personality and Social Psychology Bulletin 43, no. 11 (August 11, 2017): 1503–18. http://dx.doi.org/10.1177/0146167217722557.
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Three studies examined the relationship between people’s moral values (drawing on moral foundations theory) and their willingness to censor immoral acts from children. Results revealed that diverse moral values did not predict censorship judgments. It was not the case that participants who valued loyalty and authority, respectively, sought to censor depictions of disloyal and disobedient acts. Rather, censorship intentions were predicted by a single moral value—sanctity. The more people valued sanctity, the more willing they were to censor from children, regardless of the types of violations depicted (impurity, disloyalty, disobedience, etc.). Furthermore, people who valued sanctity objected to indecent exposure only to apparently innocent and pure children—those who were relatively young and who had not been previously exposed to immoral acts. These data suggest that sanctity, purity, and the preservation of innocence underlie intentions to censor from young children.
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Thurlkill, Mary F. "Odors of Sanctity: Distinctions of the Holy in Early Christianity and Islam." Comparative Islamic Studies 3, no. 2 (November 1, 2007): 133–44. http://dx.doi.org/10.1558/cis.v3i2.133.
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Medieval scholars and cultural historians have recently turned their attention to the question of ‘smells’ and what olfactory sensations reveal about society in general and perceptions of holiness in particular. In this paper, I examine how early Christians and Muslims linked notions of the ‘sweet smell of sanctity’ with ideas of the body and sexuality. I demonstrate that early Christians associated the body’s sweet smells with salvation and spiritual transformation usually linked with asceticism. Early Muslims associated the body’s odors of sanctity with purity.
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Lajčiaková, Petra, and Róbert Ďurka. "Lokácia morálnych základov v priestore osobnostného modelu HEXACO." Psychologie a její kontexty 12, no. 1 (March 2022): 61–74. http://dx.doi.org/10.15452/psyx.2021.12.0004.
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In their recent taxonomy of intuitive ethics, Graham et al. (2011) proposed five moral foundations: 1) harm/care; 2) fairness/reciprocity; 3) ingroup/loyalty; 4) authority/respect, and 5) purity/sanctity. The main aim of this study was to locate these five moral foundations in the HEXACO personality model. The HEXACO model, proposed by Ashton and Lee (2001, 2007), consists of 6 dimensions of personality: honesty/humility, motionality, extraversion, agreeableness, conscientiousness, and openness to experience. Our aim was also to identify gender differences in moral foundations and personality dimensions. The research sample included 149 adult inhabitants of Slovakia. The mean age was 23.07 (SD = 4.83) and ranged from 18 to 40 years. Two questionnaires were utilized in this study: MFQ-30 (Graham et al., 2011) for measuring the five moral foundations and HEXACO-60 (Ashton & Lee, 2009) for measuring the six personality dimensions. A comparison of men and women showed that women scored higher in the moral foundation of harm/care, which is in line with the results of Niazi et al. (2020). According to Niazi et al. (2020) women scored higher than men also in moral foundations of fairness/reciprocity and purity/sanctity, however our results showed no gender differences in those moral foundations. Women scored higher than men also in personality dimensions of honesty/humility and emotionality, which is in line with the results of previous studies (Lee & Ashton 2004, 2006, 2018; Záškodná & Dostál, 2016). Hierarchical regression analysis showed that the personality dimensions of HEXACO significantly predicted the moral foundations, explaining 7.40%–18.40% of the variance of moral foundations. Our findings do not differ significantly from the results of Međedović and Petrović (2016), who state that personality dimensions explain from 6% to 23% of moral foundations. The results of our study showed that the moral foundation of harm/care was best predicted by gender (woman), emotionality and extraversion. Fairness/reciprocity was best predicted by emotionality and extraversion, while ingroup/loyalty by emotionality, extraversion and openness to experience. The moral foundation of authority/respect was predicited by conscientiousness and emotionality and finally, purity/sanctity was best predicted by honesty/humility, emotionality and conscientiousness. Overall, the best predictors of moral foundations were personality dimensions of emotionality and extraversion. We would like to point out two interesting/surprising facts: 1) the personality dimension of honesty/ humility predicts just one moral foundation (purity/sanctity) and 2) the personality dimension of agreeableness is not related to moral foundations at all. Utilizing the personality dimensions, the moral foundations can be characterized as follows: Those who care are extroverted and emotional women. Fair and loyal people are emotional and extroverted, while loyal persons are also open to experience. Authority and sanctity could be characterized by conscientiousness and emotionality, while sanctity is also honest/humble. In conclusion, this is the first study in Slovakia that aims to locate five moral foundations in the area of six dimensions of the HEXACO personality model.
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Sychyov, Oleg A., Irina N. Protasova, and Igor' V. Anoshkin. "Elaboration of moral mattes questionnaire." Vestnik Kostroma State University. Series: Pedagogy. Psychology. Sociokinetics, no. 4 (2019): 107–12. http://dx.doi.org/10.34216/2073-1426-2019-25-4-107-112.
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The article presents the preliminary results of elabouration of moral mattes questionnaire aimed at assessment of sensitivity to violation of moral norms such as ban of harm, distributive justice, egalitarian justice, loyalty, hierarchy, purity and sanctity. Confirmation of the theoretical factor structure was demonstrated in the sample of 529 students. Using the moral foundation questionnaire (MFQ) we obtained data on validity of the scales which indicate on similarity but not equivalence of the constructs used in these questionnaires. We discovered that the evaluation of violation of the hierarchy and purity norms is more severe in elder people, and women give more strict evaluation of violation of the purity norms while men are stricter at estimating of violation of loyalty and distributive justice norms.
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Zakharin, Michael, and Timothy C. Bates. "Remapping the foundations of morality: Well-fitting structural model of the Moral Foundations Questionnaire." PLOS ONE 16, no. 10 (October 22, 2021): e0258910. http://dx.doi.org/10.1371/journal.pone.0258910.
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Moral foundations theory posits five moral foundations, however 5-factor models provide poor fit to the data. Here, in five studies, each with large samples (total N = 11,496), we construct and replicate a well-fitting model of the Moral Foundations Questionnaire (MFQ). In study 1 (N = 2,271) we tested previously theorised models, confirming none provide adequate fit. We then developed a well-fitting model of the MFQ. In this model, the fairness/reciprocity and harm/care foundations were preserved intact. The binding foundations, however, divided into five, rather than the original three foundations. Purity/sanctity split into independent foundations of purity and sanctity. Similarly, Ingroup/loyalty divided into independent factors of loyalty to clan and loyalty to country. Authority/respect was re-focussed on hierarchy, losing one item to the new sanctity foundation and another into loyalty to country. In addition to these 7 foundations, higher-level factors of binding and individualizing were supported, along with a general/acquiescence factor. Finally, a “moral tilt” factor corresponding to coordinated left-leaning vs. right-leaning moral patterns was supported. We validated the model in four additional studies, testing replication of the 7-foundation model in data including from US, Australia, and China (total N = 9,225). The model replicated with good fit found in all four samples. These findings demonstrate the first well-fitting replicable model of the MFQ. They also highlight the importance of modelling measurement structure, and reveal important additional foundations, and structure (binding, individualizing, tilt) above the foundations.
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Muliadi, Muliadi, Ruslan Ruslan, Riyan Maulana, and Anton Widyanto. "THE PURITY CONCEPT OF AL-FALIMBĀNI AND ITS CORRELATION WITH THE ISLAMIC MALAY SOCIETY: THE CONTENT ANALYSIS ON SAYR AL-SĀLIKĪN ILĀ IBĀDATI RABB AL-ĀLAMĪN’S SCRIPT." Jurnal Ilmiah Islam Futura 22, no. 1 (February 25, 2022): 105. http://dx.doi.org/10.22373/jiif.v22i1.12326.
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Al-Falimbān's thoughts in the ancient text of Sayr al-Sālikīn Ilā 'Ibādati Rabb al-Ālamn have influenced the dynamics of Malay Islamic society. One of the discussions in the text is the study of sanctification [ṭahārah]. This article examines the concept of al-Falimbānī ahārah in the Sayr al-Sālikīn text and its correlation with the observance of the Islamic Malay community in the 18th century. This journal has been carried out using a philological method with a content analysis approach. The results showed that the concept of the sanctity of Al-Falimbān, which is believed to be the standard of holiness that a Malay Muslim mukallaf should practice, is physical and spiritual purity. Physical purity is defined as removing all kinds of sensory and sensory impurity, while spiritual purity is defined as the ability to remove sensual and immaterial impurities.
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Wang, Rong, and Nicky Lewis. "How Do Moral Values and Crisis Response Strategies Influence Individuals’ Evaluations and Support of Sports Organizations Post-Crisis?" Journalism & Mass Communication Quarterly 98, no. 3 (May 3, 2021): 875–95. http://dx.doi.org/10.1177/10776990211012955.
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This study examines how the moral values individuals possess and organizational crisis response strategies influence sports organizations. It showed that two moral foundations (fairness and purity/sanctity) had positive effects on moral outrage while care had a negative effect. When predicting team reputation, only one moral foundation (care) had a positive effect while the crisis response strategy had no effect. Furthermore, reputation had a positive effect on support intention, while both moral outrage and crisis response strategies had no effect. Implications were provided on what factors could function as effective buffers to prevent potential damages.
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Evans, Suzanne. "THE SCENT OF A MARTYR." Numen 49, no. 2 (2002): 193–211. http://dx.doi.org/10.1163/156852702760186772.
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AbstractScent has long been associated with the world of the gods. Many of the Greek gods were noted not only for having a powerful smell themselves but also for having sensitive noses and taking great joy in the smell of an altar well-stocked by a faithful follower. The Christian tradition is full of stories of martyrs and subsequently saints who had the aroma of sanctity about them. These stories became part of a larger olfactory understanding of the relationship between humans and the divine. Islam also has significant stories of fragrant martyrs set within a tradition which has an appreciation for scent and its ability to communicate the closeness of purity and Paradise. The aroma of sanctity is often described as an incomparably beautiful perfume, but sometimes the description is more specific: florals such as roses, lilies and violets; spices, including cinnamon, cloves, ginger and myrrh; and food such as apples and bread. Tales describing the aroma of sanctity exist from ancient to modern times and are often explained as deriving from the use of incense and perfumes in funerary rites. This explanation however, does not capture the strength of the symbol and its inherent value of joy in overcoming death and sharing in divine immortality. This study considers how scent acts as a form of communication in martyrologies and conforms with their role to spread the message of the value of the faith, overcoming the barriers of illiteracy, different languages and the passage of time.
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Aoyama, Miki. "An examination of the relation between disgust sensitivity and the moral value of sanctity/purity." Journal of Human Environmental Studies 18, no. 2 (2020): 187–96. http://dx.doi.org/10.4189/shes.18.187.
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Adler, Yonatan. "Between Priestly Cult and Common Culture:." Journal of Ancient Judaism 7, no. 2 (May 14, 2016): 228–48. http://dx.doi.org/10.30965/21967954-00702005.
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Although miqwa’ot and chalkstone vessels have been found throughout Israel, the unparalleled number of such finds at Jerusalem has conventionally been explained in terms of the special demands of the Temple cult and of the city’s priestly residents. In light of a growing number of archaeological discoveries from the past number of years, however, the conception that Jerusalem and its Temple served as focal points of ritual purity observance deserves to be significantly reevaluated. The new data indicate that regular, widespread use of ritual baths and chalkstone vessels was not at all unique to Jerusalem or the priesthood, but rather was commonplace to a comparable degree in Jewish society throughout early Roman Judea. Jews everywhere throughout the country strove on a regular basis to maintain the purity of their bodies, clothing, utensils, food, and drink, and there is no reason to suppose that in doing so they somehow had the Temple in mind. Most Jews living at this time would probably have understood the pentateuchal purity regulations as prescribing that ritual purity be maintained on a regular basis in ordinary, everyday life – without specific regard to the Temple or its cult. This new understanding encourages us to reinterpret the archaeological finds from Jerusalem as reflecting an important facet of prevailing common culture rather than as stemming from the unique sanctity of Jerusalem, the Temple, or its priests.
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Zhigalov, Aleksandr Yur'evich. "The concept of Russian sanctity in the book “The Venerable Sergius of Radonezh” by B. K. Zaitsev." Litera, no. 12 (December 2021): 111–19. http://dx.doi.org/10.25136/2409-8698.2021.12.34803.
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The book “The Venerable Sergius of Radonezh” by Boris Konstantinovich was first published in Paris in 1925. A. V. Amfiteatrov-Kadashev assumed that it is “the best work of the writer, imbued with the warmth of humanism, but, at the same time, truly national, Russian in spirit”. It is hard to disagree with this statement: B. K. Zaitsev not only describes the path of the Venerable Sergius of Radonezh, but also reflects a peculiar concept of the Russian sanctity. The fate Sergius of Radonezh resembles the path of Russia. The key traits of the true national character, the Russian soul merged in the image of the venerable old man. His image embodied the idea of the sanctity of the Ancient Rus’ and modern Russia – inwardly and spiritually true Homeland. An attempt is made to determine the essence of this concept give a brief description to its main characteristics. This substantiates the novelty of this study. The author concludes that the image of the venerable old man Sergius of Radonezh resembled the image Rus’ itself, which conveyed modesty, humbleness, purity and lightness, braveness and frankness, departure from rebel and extremes, humility and meekness, communication with God, love for the father’s house and parents, inner beauty and outward humbleness, sincere faith. All of these features are inherent to the Russian soul. Although it is not easy to discern such natural spiritual wealth in oneself, it will point the right path and lead to true sanctity that was achieved by the Venerable Sergius of Radonezh and described in the book of B. K. Zaitsev.
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Hatemi, Peter, and Rose McDermott. "Policing the Perimeter: Disgust and Purity in Democratic Debate." PS: Political Science & Politics 45, no. 04 (September 27, 2012): 675–87. http://dx.doi.org/10.1017/s1049096512000686.
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AbstractWe explicate the precise role that one specific emotion, disgust, plays in generating political acrimony. We do this by identifying the link between the different dimensions along which moral judgments are made by those espousing different political ideologies and the different emotions which undergird these evaluations. These assessments reliably track along liberal and conservative dimensions and are linked to the way values associated with purity and sanctity elicit greater degrees of disgust among conservatives. Here, we review a growing literature showing how disgust affects the psychology of politics through its influence on the cognitive and emotional processes that govern judgments of morality, as well as its direct impact on specific policy preferences. We then apply these findings to the nature and tenor of political discourse and suggest some ways that disgust might affect the character and function of democratic debate and tolerance. Finally, we discuss what these findings mean for public policy.
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Miller, Yonatan S. "Sabbath-Temple-Eden." Journal of Ancient Judaism 9, no. 1 (May 19, 2018): 46–74. http://dx.doi.org/10.30965/21967954-00901004.
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Despite repeated biblical mentions of the sanctity of the Sabbath and numerous imperatives to keep the day holy, there is little in rabbinic writings on the Sabbath reflecting these facets of the day’s observance. In contrast, Jewish writers from the Second Temple period and members of the Samaritan-Israelites actively sanctified the Sabbath by maintaining the day in a state of ritual purity. In this article, I reassess the exegetical and theological origins of this latter practice. I illustrate how non-rabbinic writers were attuned to the web of biblical connections between Sabbath, Tabernacle/Temple, and Eden, which they understood as bringing the Sabbath into the realm of cultic law. Just as access to the Temple demanded the ritual purity of the entrant, so too entering the Sabbath day. This “spatialization” of ritual time coheres with other known extensions of the domain of Temple laws. With these findings as a backdrop, I present the previously unexplained ritual purity tangents attested in Mishnah Shabbat as both responding to, and dismissing, the sectarian practice. This move coheres with an additional phenomenon, whereby the rabbis systematically disengaged the imperative to sanctify the Sabbath from the people. Whereas Jewish theologians see in the rabbinic Sabbath a temporal Temple, such an understanding is foreign to rabbinic literature and instead finds its best articulation in sectarian sources.
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Davies, Caitlin L., Chris G. Sibley, and James H. Liu. "Confirmatory Factor Analysis of the Moral Foundations Questionnaire." Social Psychology 45, no. 6 (November 1, 2014): 431–36. http://dx.doi.org/10.1027/1864-9335/a000201.
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The Moral Foundations Questionnaire (MFQ) measures five universal moral foundations of Harm/care, Fairness/reciprocity, Ingroup/loyalty, Authority/respect, and Purity/sanctity. This study provided an independent test of the factor structure of the MFQ using Confirmatory Factor Analysis in a large New Zealand national probability sample (N = 3,994). We compared the five-factor model proposed by Moral Foundations Theory against alternative single-factor, two-factor, three-factor, and hierarchical (five foundations as nested in two second order factors) models of morality. The hypothesized five-factor model proposed by Moral Foundations Theory provided a reasonable fit. These findings indicate that the five-factor model of moral foundations holds in New Zealand, and provides the first independent test of the factor structure of the Moral Foundations Questionnaire.
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Khanipour, Hamid, Mahsan Pourali, and Mojgan Atar. "Prestige and Dominance as Differential Correlates of Moral Foundations and Its Clinical Implications." Practice in Clinical Psychology 9, no. 1 (January 1, 2021): 1–8. http://dx.doi.org/10.32598/jpcp.9.1.63.7.
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Objective: How people use social rank (dominance vs prestige) could explain different attitudes toward five moral foundations. This study aimed to investigate the differential relationships between prestige, dominance, and moral foundations. Methods: This study was conducted on 150 participants who responded to the moral foundation questionnaire and dominance-prestige scale. Results: Multiple regression analysis revealed that prestige was positively associated with four kinds of moral foundations (harm/care, reciprocity/fairness, loyalty/subversion, and purity/sanctity), whereas dominance was negatively associated with harm/care, reciprocity/fairness, and progressivism. Prestige had a stronger association with moral foundations than dominance. Conclusion: It seems that dominance as a social status seeking-strategy is against any moral foundation, but prestige could increase attention to moral foundations in decision making toward every life issue.
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Fahmi, Irfan, Bagus Takwin, and Roby Muhamad. "Nilai Moral sebagai Prediktor Orientasi Politik pada Anggota Organisasi Keagamaan." Psympathic : Jurnal Ilmiah Psikologi 6, no. 2 (December 31, 2019): 165–80. http://dx.doi.org/10.15575/psy.v6i2.6260.
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This study aims to examine the relationship of moral values formed in five moral values, harm/care, fairness/ reciprocity, ingroup/loyalty, authority/respect and purity/sanctity with the political orientation of the various Islamic organizations in Indonesia. Research carried out by the quantitative method with the correlational approach. Participants in this study were 531 Muslims who affiliated the Nahdlatul Ulama (NU), Muhammadiyah, Persis, Mathlaul Anwar, PUI, LDII, and Hizb ut-Tahrir Indonesia (HTI). The results show that Muslim organizations in Indonesia showed different patterns in the moral values that associated with the political orientation of Islam. Based on this research Nahdlatul Ulama (NU), Muhammadiyah, Mathlaul Anwar, PUI, and LDII including Islamic groups with a political orientation inclusive while Persis and Hizb ut-Tahrir Indonesia (HTI), including the Islamic group with exclusive political orientation.
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LaBouff, Jordan P., Matthew Humphreys, and Megan Johnson Shen. "Religiosity and Group-Binding Moral Concerns." Archive for the Psychology of Religion 39, no. 3 (December 2017): 263–82. http://dx.doi.org/10.1163/15736121-12341343.
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Research by Graham and Haidt (2010) suggests that beliefs, rituals, and other social aspects of religion establish moral communities. As such, they suggest religion is most strongly associated with the group-focused “binding” moral foundations of ingroup/loyalty, authority/respect, and purity/sanctity. Two studies tested this hypothesis, investigating the role of political orientation in these relationships. These studies supported our hypothesis that general religiosity is positively associated with each of the group-focused moral foundations, even when controlling for the role of political orientation. Further, we find religious and political orientations interact such that low-religious political liberals are least likely to endorse group-focused moral intuitions. Results are discussed in a moral foundations framework and consider the role of religiosity's association with political orientation and group-focused moral foundations.
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Friesen, Amanda. "Generational Change? The Effects of Family, Age, and Time on Moral Foundations." Forum 17, no. 1 (April 24, 2019): 121–40. http://dx.doi.org/10.1515/for-2019-0005.
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Abstract One way to uncover the persistent role of religion across generations is to look past traditional understandings of religious belief and denominational belonging and examine the presence of bedrock principles that could influence political beliefs in families. The Moral Foundations framework was developed for this purpose – to describe human behavior and attitudes in the moral realm without relying upon country, culture, or time specific labels. In an original and rare three-generation dataset, college students, their parents, and their grandparents were asked about political attitudes and preferences for the Moral Foundations of Harm/Care, Fairness/Reciprocity, Ingroup/Loyalty, Authority/Respect, and Purity/Sanctity. The Foundations are not equally shared across generations as preferences for each Foundation increase with the age of the cohorts in this sample, with especially large differences on Authority and Purity. A follow-up survey reveals that Moral Foundations may not be stable across even short periods of time. These findings suggest that the political appeals that may work on older Americans may be less effective on the younger generations. If individuals indeed make moral decisions based on these types of bedrock principles, understanding which of these principles or Foundations drive particular age groups can help us better understand shifts in public opinion.
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Davis, Don E., Matthew T. Dooley, Joshua N. Hook, Elise Choe, and Stacey E. McElroy. "The purity/sanctity subscale of the Moral Foundations Questionnaire does not work similarly for religious versus non-religious individuals." Psychology of Religion and Spirituality 9, no. 1 (2017): 124–30. http://dx.doi.org/10.1037/rel0000057.
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M, Sathya, and Chidambaram R. "Social Thoughts of the Poet Snehan." International Research Journal of Tamil 4, no. 2 (April 29, 2022): 198–203. http://dx.doi.org/10.34256/irjt22225.
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The definition of renewal poetry is different today, but renewal poetry is intended as a poetic tradition, a poetic system devoid of grammar. The genealogy is to be found with the restrictions of the syllable, the thigh, the foot, the thigh, and the renewal is seen with a new look as if it had been cast out. The scene seen in the novels is universally accepted as having a realistic lyricism and sense of humor with simple Tamil words as it is without rhetorical words, and female poets and males use simple words with low footnotes to point out their experiences and social disorders. In the poems of the poet Snehan, who is a guide for today's younger generation, this essay expresses his social thoughts on language, patriotism, the sanctity of women, the purity of friendship and many more from his point of view.
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Lewis, Gary J., Ryota Kanai, Timothy C. Bates, and Geraint Rees. "Moral Values Are Associated with Individual Differences in Regional Brain Volume." Journal of Cognitive Neuroscience 24, no. 8 (August 2012): 1657–63. http://dx.doi.org/10.1162/jocn_a_00239.
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Moral sentiment has been hypothesized to reflect evolved adaptations to social living. If so, individual differences in moral values may relate to regional variation in brain structure. We tested this hypothesis in a sample of 70 young, healthy adults examining whether differences on two major dimensions of moral values were significantly associated with regional gray matter volume. The two clusters of moral values assessed were “individualizing” (values of harm/care and fairness) and “binding” (deference to authority, in-group loyalty, and purity/sanctity). Individualizing was positively associated with left dorsomedial pFC volume and negatively associated with bilateral precuneus volume. For binding, a significant positive association was found for bilateral subcallosal gyrus and a trend to significance for the left anterior insula volume. These findings demonstrate that variation in moral sentiment reflects individual differences in brain structure and suggest a biological basis for moral sentiment, distributed across multiple brain regions.
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Antommaria, Armand H., and Cynthia A. Prows. "Content analysis of requests for religious exemptions from a mandatory influenza vaccination program for healthcare personnel." Journal of Medical Ethics 44, no. 6 (February 20, 2018): 389–91. http://dx.doi.org/10.1136/medethics-2017-104271.
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ObjectiveHaving failed to achieve adequate influenza vaccination rates among employees through voluntary programmes, healthcare organisations have adopted mandatory ones. Some programmes permit religious exemptions, but little is known about who requests religious objections or why.MethodsContent analysis of applications for religious exemptions from influenza vaccination at a free-standing children’s hospital in Cincinnati, Ohio, USA during the 2014–2015 influenza season.ResultsTwelve of 15 260 (0.08%) employees submitted applications requesting religious exemptions. Requestors included both clinical and non-clinical employees. All requestors voluntarily identified their religious affiliation, and most were Christian (n=9). Content analysis identified six categories of reasons used to justify an exemption: risks/benefits, ethical/political, lack of direct patient contact, providence, purity and sanctity of life. Individuals articulated reasons in 1–5 (mean 2.6) categories. The most frequently cited category (n=9) was purity; the vaccine and/or its mode of administration were impure, or receiving the vaccine would make the individual impure. Two individuals asserted that the vaccine contained cells derived from aborted human fetuses. Individuals (n=6) also volunteered information supporting the sincerity of their beliefs including distress over previous vaccination and examples of behaviour consistent with their specific objection or their general religious commitment. All requests were approved.ConclusionsLess than 0.1% of employees requested religious exemptions. Partnering with religious leaders and carefully correcting erroneous information may help address requestors’ concerns.
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Станкова [Stankova], Радослава [Radoslava]. "Библейски топоси за изобразяване на жени-светици в южнославянските литератури през Средновековието." Slavia Meridionalis 16 (October 21, 2016): 238–61. http://dx.doi.org/10.11649/sm.2016.014.
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Biblical Topoi in the representation of female saints in Medieval South Slavonic literaturesThe theme of female sanctity in Orthodox Slavonic medieval texts is not a frequent subject of study. The article deals with the specific nature of female sanctity in hagiographic and hymnographic texts of South Slavonic literatures, examining texts dedicated to St. Paraskeva of Tarnovo (Paraskeve of Еpibatai), St. Philothea and St. Empress Theophano, whose relics were transferred in the thirteenth century to the then Bulgarian capital of Tarnovo. St. Paraskeva and St. Philothea are canonized as Reverend Saints, while Empress Theophano, not being a nun, is praised as a hermit.The use of the same encomiastic model, namely – the interpretation of archetypal Christian cult of Theotokos the “city patroness,” is of crucial importance in shaping the liturgical cult of the three female saints. On the one hand, this is an interpretation of the Theotokos cult as a glorification of the mother’s womb; on the other hand, it represents the female saint as an “immaculate bride of Christ.” In all these cases one comes across the universal topoi representing sanctity (“luminary” and “torch,” “sun” and “star”). The second important circle of topoi is particularly specific to depictions of female sanctity: “lily,” “dove,” “swallow” and so forth. The third circle of topoi is connected with “masculine behaviour in a female body.” The text presents examples of topoi characteristic of each of these circles. Among universal topoi concerning Reverend Saints (male or female) are their angelic features. The biblical symbols used in depicting types of sanctity express most clearly hierarchy. Another topos which stands out in hagiographic portrayals is that of Heavenly Bridegroom and of female Saints as Christ’s immaculate Brides, guardians of purity, righteousness and immaculateness. Biblijne toposy w wyobrażeniach świętych kobiet w literaturach południowosłowiańskich okresu średniowieczaTemat świętości kobiet w średniowiecznych słowiańskich tekstach prawosławnych nie jest częstym przedmiotem badań. Artykuł poświęcony jest specyficznej naturze świętości kobiet w hagiografii i hymnografii literatur południowosłowiańskich. Analizie poddane zostały teksty poświęcone św. Paraskewie Tyrnowskiej, św. Filotei i św. księżniczce Teofano, których relikwie zostały w XIII wieku przeniesione do ówczesnej stolicy Bułgarii – Tyrnowa. Św. Paraskewa i św. Filotea zostały kanonizowane jako „wielebne święte”, a księżniczka Teofano, w związku z tym, że nie była zakonnicą, jest czczona jako pustelniczka.Użycie tego samego modelu enkomiastycznego, a mianowicie interpretacji archetypowego chrześcijańskiego kultu Bogurodzicy jako patronki miasta, ma kluczowe znaczenie dla kształtowania liturgicznego kultu trzech świętych. Z jednej strony jest to interpretacja kultu Bogurodzicy jako gloryfikacji łona matki, z drugiej zaś, ukazuje święte jako „niepokalane oblubienice Chrystusa”. We wszystkich przypadkach występują także uniwersalne toposy reprezentujące świętość (m.in. kaganek, słońce i gwiazdy). Druga istotna grupa toposów jest szczególnie ważna dla przedstawienia świętości kobiet: lilie, gołąb, jaskółka itp. Trzeci krąg toposów jest związany z „męskim zachowaniem w żeńskim ciele”. W tekście zostały przedstawione przykłady typowe dla wszystkich tych kręgów. Wśród popularnych toposów używanych dla „wielebnych świętych” (mężczyzn i kobiet) pojawiają się także cechy anielskie. Biblijne symbole bardzo jasno wyrażają hierarchię w przedstawianiu typu świętości. W reprezentacjach świętych uwagę zwraca także topos Niebieskiego Oblubieńca i świętych kobiet jako Jego niepokalanych Oblubienic, strażniczek czystości, sprawiedliwości i niepokalania.
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Shin, W. Gil. "Holy Land Sanctity for Every Greco-Roman City: Rethinking the Lukan Apostolic Decree (Acts 15:19–21)." Journal of Biblical Literature 141, no. 3 (September 15, 2022): 553–74. http://dx.doi.org/10.15699/jbl.1413.2022.8.
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Abstract The meaning of the enigmatic verse of Acts 15:21, not to mention the issues around the preceding Apostolic Decree (vv. 19–20), has largely been researched individually and historical-critically. By contrast, in this study I explicate the meaning of the verse within the broader scope of James’s speech by attending to the Jewish spatiality on Luke’s narrative-ideological plane. The Lukan James’s speech tightly combines intertextual elements that bear on significant Jewish spatiality, namely, the restored tent of David (v. 16) within the quotation of Amos 9:11–12, the alluded-to holy land (v. 20) drawn from Lev 17–18 as the background of the decree, and the Jewish synagogues in every city (v. 21) as the background of James’s final invocation of Moses. From this perspective, I propose that v. 21 is part of the Lukan narrative-ideological portrait that reconfigures the holy land’s purity concern via the eschatological presence of the restored Davidic tent, making it relevant to the larger Greco-Roman world in accordance with the continuing monotheistic cultic sanctity.
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Sychev, O. A., A. M. Bespalov, M. M. Prudnikova, and M. S. Vlasov. "Features of Moral Foundations in Mongol, German and Russian Adolescents." Cultural-Historical Psychology 12, no. 1 (2016): 85–96. http://dx.doi.org/10.17759/chp.2016120109.
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The difference in moral foundations between adults living in Western or Eastern countries is well-known, but there is lack of evidence about such difference in adolescence. We tested the hypothesis about cultural differences of moral foundations in Mongolian, Russian and German adolescents. As the methodology of the study we used Moral Foundations Theory describing five basic dimensions of moral domain including Harm/Care, Fair- ness/Reciprocity, Ingroup/Loyalty, Authority/Respect, and Purity/Sanctity. The sample comprised 446 Mon- golian, 450 Russian and 117 German adolescents at the age of 12…16 years old. We used three versions of Moral Foundations Questionnaire in different languages. The results of statistical analysis showed that general analy- sis, based on relations between scales, was acceptable. The replication of factor structure was low. It was revealed that Mongolian adolescents had most conservative moral foundations. Moral foundations of Russian adolescents from Altai Republic were quite close to Mongolian ones, while German adolescents showed much more «progressive» moral foundations which were typical for western societies.
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Caldwell, Marylouise, Steve Elliot, Paul Henry, and Marcus O'Connor. "The impact of political ideology on consumer perceptions of their rights and responsibilities in the sharing economy." European Journal of Marketing 54, no. 8 (June 29, 2020): 1909–35. http://dx.doi.org/10.1108/ejm-08-2018-0529.
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Purpose Despite consumers being essential stakeholders in the exponential growth of the sharing economy, consumers’ attitudes towards their rights and responsibilities are relatively unknown. This study aims to test a novel hypothesised model mapping consumers’ attitudes towards their consumer rights and responsibilities with that of their political ideology (liberalism, conservatism and libertarianism) and moral foundations (avoiding harm/fairness, in-group/loyalty, authority/respect and purity/sanctity). Design/methodology/approach Two survey studies were conducted with consumers of the Uber ride share service; the first being to test measures of political ideology and consumer rights/responsibilities. These measures were then taken into the second study along with the Moral Foundations Questionnaire. The hypothesised model was tested using structural equation modelling. Findings The findings suggest that political ideology associates with similarities and differences in how consumers perceive their rights and responsibilities in the sharing economy, including mutual self-regulation. Support for these findings is established by identifying links with specific moral foundations. Research limitations/implications This study considers a single participant in the sharing economy.
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Tanaś, Łukasz, and Olga Stępień. "Styl więzi, empatia i kody moralne jako predyktory postaw względem zachowań seksualnych okresu dzieciństwa." Psychologia Rozwojowa 25, no. 4 (2020): 45–62. http://dx.doi.org/10.4467/20843879pr.20.026.13434.
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Attachment Style, Empathy and Moral Foundations as Predictors of Attitudes Towards Sexual Behavior during Childhood The study explores the structure of adult (N = 170, Mage = 30) beliefs regarding the sexuality of preschool children (Ratkowska-Pasikowska, Pasikowski, 2013). Furthermore it evaluates the probable predictors of these beliefs: avoidance and anxiety dimensions of attachment, moral foundations and the levels of cognitive and affective empathy. Results show a two-factor differentiation of beliefs regarding children’s sexuality. Adults make a distinction between intrusive behaviors, related to verbal aggression or potential violation of other people’s intimacy, and behaviors combining sexuality with curiosity and role-playing. The former category is generally less accepted than the latter. At the same time, higher level of cognitive empathy and a lower level of endorsement in the sphere of purity/sanctity as a foundation of moral evaluation, is a general predictor of higher acceptance of sexual behaviors in both categories. Higher level of attachment anxiety predicts a higher acceptance of intrusive sexual behaviors, and a higher level of attachment avoidance predicts a lower acceptance of such behaviors. These results are discussed within the context of their importance for the future studies on childhood sexuality with parents as the potential informants on behavior of their children.
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Suarka, I. Nyoman, and Anak Agung Gde Bawa. "Konservasi Tumbuh-Tumbuhan Berbasis Kearifan Lokal Dalam Sastra Tutur Jawa Kuna." Jurnal Penelitian Agama Hindu 7, no. 1 (January 17, 2023): 82–94. http://dx.doi.org/10.37329/jpah.v7i1.1986.
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This research aims to examine the concept of plant conservation based on local wisdom in Old Javanese literature. The issue of nature conservation, including plant conservation, has so far been dominated by a scientific approach and tends to deny cultural or literary approaches. The data of this research is sourced from Old Javanese literary texts. Data were collected using reading methods, both heuristic and hermeneutic, and data were analyzed using descriptive analytic methods based on semiotic theory. The results of the study show that Old Javanese literature has the concept of nature conservation in the form of efforts to protect nature (bhuwanaraksana) and maintain the purity and sanctity of nature, including plants (úudhabhumi). Conservation of plants in Old Javanese literature is oriented towards world welfare (jagadhita). The harmonious relationship between man and God, man and man, and man and nature are the three sources of prosperity (trihitakarana). Conservation of plants according to Old Javanese literary texts puts forward the treatment of plants as creatures created by God and humans have a very close relationship, even in meeting the needs of human life, it is very dependent on plants. Therefore, the conservation of plants must be done by humans for the welfare of the world.
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Bellotti, Karina Kosicki. "“Quanto mais santidade melhor”: campanhas midiáticas de pureza sexual (1990-2010) | “The more Sanctity you have, the better”: mediatic campaigns for sexual purity (1990-2010)." Reflexão 44 (August 21, 2019): 1. http://dx.doi.org/10.24220/2447-6803v44e2019a4504.
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O objetivo deste artigo é discutir as linguagens midiáticas digitais usadas pela campanha de abstinência sexual “Eu Escolhi Esperar” nos anos 2010. Para tanto, o estudo relaciona a campanha a um painel histórico de atuação do cristianismo na promoção da castidade, na segunda metade do século XX, no Brasil pós-revolução sexual. Além disso, o artigo discorre sobre campanhas de pureza sexual norte-americanas nos anos 1990 e 2000, relacionando-as com as mensagens e as linguagens empregadas pelo “Eu Escolhi Esperar” no Brasil, a partir de 2011. Pergunta-se: Nos dias atuais, o que explica a existência e a popularidade de iniciativas que promovem a castidade e a pureza sexual? Como as linguagens digitais são usadas pela campanha “Eu Escolhi Esperar” no Brasil? De que maneira ela se compara com outras iniciativas já existentes no Brasil e nos Estados Unidos? Embora “Eu Escolhi Esperar” empregue os mesmos textos bíblicos e as mesmas lições de outras iniciativas, observa-se que a linguagem usada para engajar o público-alvo ajuda a explicar a atração exercida sobre a juventude brasileira.
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Di Battista, Silvia, Monica Pivetti, and Chiara Berti. "Moral Foundations, Political Orientation and Religiosity In Italy." Open Psychology Journal 11, no. 1 (April 24, 2018): 46–58. http://dx.doi.org/10.2174/1874350101811010046.
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Background:This study investigates the role of political orientation and religiosity in Italy for moral foundations endorsement, in light of Haidt and Graham’sMoral Foundations Theory. This theory hypothesizes that moral systems are based on five dimensions (i.e.,Harm/care, Fairness/reciprocity, Ingroup/loyalty, Authority/respect, and Purity/sanctity) that, in turn, can be grouped into two broader dimensions (BindingandIndividualizing).Objective:We aim to explore and extend the moral foundation assumptions to the Italian context predicting greater endorsement of binding values among Italian Right-wingers as compared with Left-wingers. Given that the relations between politics and Catholic Church have always been intertwined in modern Italy, we also extend this line of inquiry by examining the role of religiosity.Method:Two hundred and forty-eight Italian participants filled out a self-report measure including theMoral Foundations Questionnaires.Results: Individuals attach considerable relevance to individualizing moral foundations rather than to binding moral foundations; conservatives and regular religious attenders attach more relevance to binding moral foundations as compared with individuals with a Left-wing political orientation and less religious people.Conclusions:Our results show that the Italians’ political orientation emerges as a significant element in the differential adoption of moral foundations. Furthermore, considering the historical and fundamental role of the Catholic religion in the Italian society and political life, our results confirm that binding values are particularly valued in groups such as practicing Catholic, where institutions, families, and authorities are valued.
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Quansah, E. K. "Competence of a spouse as a witness: some unresolved issues in Botswana." Journal of African Law 42, no. 1 (1998): 80–89. http://dx.doi.org/10.1017/s0021855300010500.
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Marriage as a social institution has been deliberately protectedas a matter of State policy. Such protection manifests itself in a variety of ways, one of which is the subject of this article. In an attempt to protect the sanctity of marriage, a rule evolved under which spouses cannot give evidence against each other in legal proceedings. In the words of that venerable English jurist, Coke, if this were not so “it might be a cause of implacable discord and dissension between the husband and the wife”. The rule shows itself in strange ways both in criminal and civil cases. For example, the law regards spouses as one person and as such they cannot conspire with each other. Although the institution has been on a slippery slope for a long time with the increasing prevalence of “cohabitation” it has shown remarkable resilience and most of the population still partake and support it. The British bequeathed the rules relating to competence of spouses to Botswana some decades ago and these have since been applied in their pristine purity although the legislature left an escape route by which they could be supplemented. It is this route for supplementation which has led to issues that need to be resolved. Some of these are explored in this article, after a brief historical background of the reception of the rules.
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Güner, Halim. "Examining the Moral Foundations of High School Students." World Journal of Education 10, no. 6 (December 12, 2020): 1. http://dx.doi.org/10.5430/wje.v10n6p1.
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This research was carried out as Study-1 and Study-2. In both studies, it was aimed to examine the factors that form the foundations of high school students' moral perception. In Study-1, data were collected with the Moral Foundations Questionnaire. In Study-1, high school students saw the concepts of Harm/Care, Fairness, Ingroup/Loyalty, Authority/Respect, and Purity/Sanctity related to morality and formed their judgments on social life basing on these foundations. In addition, it was observed that women got significantly higher scores than men in harm/care and fairness sub-factors. In Study-2, the moral perceptions of high school students were examined with open-ended questionnaire questions. According to the analysis of the results of the answers to open-ended questions, high school students highlighted the fields of social morality and sexual morality. Apart from these two areas, they also touched upon the areas of violent morality and individual morality. Thus, four areas of morality were identified in Study-2. In addition, it was observed that women in social morality and men in violent morality came to the fore negatively. In sexual morality, moral problems of women came to the fore in some codes and moral problems of men came to the fore in some codes. As a general result, it was seen in both studies that the foundations of high school students' moral perceptions were built on similar moral foundations.
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Edwards, David B. "Sheep to Slaughter." Journal of Religion and Violence 7, no. 2 (2019): 158–88. http://dx.doi.org/10.5840/jrv2019112267.
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This essay seeks to articulate the process by which sacrifice took on new meanings, symbols, and practices in the context of the war in Afghanistan. It does so by examining five acts and the ‘axial figures’ associated with each of these acts, the first of which centers on the early efforts of Afghan political parties to change the focus of popular esteem from brave deeds to heroic deaths and the axial figure of veneration from the Warrior to the Martyr. The second act is associated with ‘Abdullah ‘Azzam who infused the figure of the Martyr with a sanctity long associated with the Sufi Saint by documenting miracles observed during and after the death of Afghan Arabs who died in the Afghan jihad. The third act involves the Taliban’s deployment of public rituals that altered the focus of sacrificial violence from collective veneration of the Martyr to the punishment of criminals who had defiled the purity of the jihad. The fourth act is associated with Osama Bin Laden who exploited the potential of using bodies as weapons of mass destruction, in the process turning the figure of the Suicide Bomber into one of the key symbols of our age. The fifth and final act discussed here involves the rise of the Islamic State and its synthesis of diverse forms of sacrificial violence, expanding and recasting these elements in a symbolic register derived from popular media and centered around the figure of the Slaughterer.
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Piccini, Jon, and Duncan Money. "“A Fundamental Human Right”? Mixed-Race Marriage and the Meaning of Rights in the Postwar British Commonwealth." Comparative Studies in Society and History 63, no. 3 (June 29, 2021): 655–84. http://dx.doi.org/10.1017/s0010417521000177.
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AbstractThis article explores the removal or exclusion in the late 1940s of people in interracial marriages from two corners of the newly formed Commonwealth of Nations, Australia and Britain's southern African colonies. The stories of Ruth and Sereste Khama, exiled from colonial Botswana, and those of Chinese refugees threatened with deportation and separation from their white Australian wives, reveal how legal rearticulations in the immediate postwar era created new, if quixotic, points of opposition for ordinary people to make their voices heard. As the British Empire became the Commonwealth, codifying the freedoms of the imperial subject, and ideas of universal human rights “irrespective of race, color, or creed” slowly emerged, and claims of rights long denied seemed to take on a renewed meaning. The sanctity of marriage and family, which played central metaphorical and practical roles for both the British Empire and the United Nations, was a primary motor of contention in both cases, and was mobilized in both metaphorical and practical ways to press for change. Striking similarities between our chosen case studies reveal how ideals of imperial domesticity and loyalty, and the universalism of the new global “family of man,” were simultaneously invoked to undermine discourses of racial purity. Our analysis makes a significant contribution to studies of gender and empire, as well as the history of human rights, an ideal which in the late 1940s was being vernacularized alongside existing forms of claim-making and political organization in local contexts across the world.
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Tamborini, Ron. "Moral Intuition and Media Entertainment." Journal of Media Psychology 23, no. 1 (January 2011): 39–45. http://dx.doi.org/10.1027/1864-1105/a000031.
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This paper applies the social intuitionist perspective of moral foundations theory (MFT) to the study of media entertainment. It begins by introducing the MFT’s conception of morality as an intuitive evaluative response governed by the association of moral codes organized in five mental modules. These include harm/care (concerned with suffering and empathy); fairness (related to reciprocity and justice); loyalty (dealing with common good and punitiveness toward outsiders); authority (negotiating dominance hierarchies); and purity (concerned with sanctity and contamination). After discussing initial tests examining MFT’s application to narrative appeal, and its potential broad application to entertainment theory, a model of intuitive morality and exemplars (MIME) is presented. The model describes long-term and short-term processes of reciprocal influence between media and moral intuition. In the long-term, the model predicts that repeated exposure to module-related content will lead to an individual and culturally-shared increase in the salience of specific modules and module exemplars. In the short-term, resulting patterns of module salience will affect the immediate appraisal of media content or, if content presents ambiguous or complex moral patterns, a delayed response though careful reappraisal. Patterns of positive or negative evaluative responses resulting from these appraisal processes are expected to shape individual and aggregate patterns of selective exposure to media, as well as the subsequent production of content within media systems driven by these exposure patterns. The paper concludes with an example of the model’s utility by showing how its short-term components can be applied to address conceptual difficulties in distinguishing enjoyment from appreciation.
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Hoffer, Stanley E. "Violence, Culture, and the Workings of Ideology in Euripides' "Ion"." Classical Antiquity 15, no. 2 (October 1, 1996): 289–318. http://dx.doi.org/10.2307/25011043.
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The uneasy relation between violence and sanctity, between oppression and culture, underlies the dramatic action of Euripides' "Ion." Ion's monody ends with his threatening to shoot the birds who would soil the temple, or in other words, to protect purity through violence and death. The earlier part of his song also shows how the forces of exclusion and domination create sacredness. Ritual silence (euphemia), restricted access to the aduton, ritual chastity, even the irreversible transformation of natural gardens into laurel brooms and jugs of water all suggest how violence and domination create culture out of nature. The rape of Creusa epitomizes the relation between culture and violence. Her meeting with Ion reveals the psychological cost of social oppression and portrays the imperfect interdependence between moral feelings and legal institutions. Various dramatic devices portray the divisions in Creusa's mind that the injustice has created, devices including self-address, riddling speech, self-restraint, and silence. Her reluctance to pose her bold question to the oracle, and her displacement of the story onto the person of a raped "friend," show her resentful awareness that social institutions (such as the Delphic oracle) collaborate in the oppression. Ion's disillusionment (429-51) echoes her resentment (especially 253-54, 442-43) more theoretically. Together their comments show how moral rules and legal institutions, though fundamentally based on personal feelings such as shame and indignation, enact these feelings only imperfectly; the resulting dissonance in turn leads to further indignation and moral reflection. Finally, the allusions to fifth-century politics in Ion's speech on Athenian politics (585-647) and elsewhere suggest that democracy itself depends on political domination and imperialism.
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Kar, Sayanti, Indrajit Ghosh, Pampiya Chowdhury, Amitava Ghosh, Pritam Aitch, Gupinath Bhandari, and Abhishek RoyChowdhury. "A model-based prediction and analysis of seasonal and tidal influence on pollutants distribution from city outfalls of river Ganges in West Bengal, India and its mapping using GIS tool." PLOS Water 1, no. 2 (February 15, 2022): e0000008. http://dx.doi.org/10.1371/journal.pwat.0000008.
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River Ganges (locally called as river Ganga) is one of the most scared rivers in India. The river is symbol of hope, faith and is worshipped for its wholesomeness due to its purity and sanctity. Pollution of river water due to anthropogenic activity is a very common issue worldwide. Similarly, river Ganga pollution in India throughout its entire courses, is a major concern due to city outfalls. This river, also named as river Hooghly in West Bengal, India, is exposed to outfalls carrying domestic wastewater of its both bank and their distribution in river Ganga is strongly influenced by season and tide. This study aimed to generate an idea of distance and direction wise changes of concentration of pollutants in wastewater in river Ganga. During 2014, the selection of five major outfalls was done by considering Dissolved Oxygen (DO), Biochemical Oxygen Demand (BOD), heavy metals, total fecal coliform level, and the study continued for next four consecutive years to find out the influence of tide and season. Geographical Information System (GIS) based maps provided a better reflection of these changes. Student’s t-test highlighted the significant changes in concentration of parameters season wise. A significant higher value of DO, BOD, nitrate nitrogen, and chloride were found in pre-monsoon season compared to monsoon season. Regression Equation generated for highly correlated parameters (coliform and heavy metals) helped to predict the level of one parameter with others. The zone of influence of BOD, DO, phosphorus and nitrate nitrogen from each of the five selected outfalls was very prominent. Acoustic Doppler current profiler at two of the five outfalls helped to estimate strip-wise depth average discharge which helped to estimate the value of water quality parameters by Plug Flow Model during high tide and low tide. A strong tidal variation was observed during low tide. This study helped to predict the influential zone from outfalls which will help to generate an alternative solution of river water use. This approach can be applied globally to prepare river water usage guidelines.
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Khamaruddin, Siti Ramna, and Nurul Asiah Fasehah Muhamad. "Keberkesanan Kaedah Tahfiz Akhyar dalam Meningkatkan Tahap Penguasaan Hafazan Quran bagi Remaja Pekak." Journal of Quran Sunnah Education & Special Needs 5, no. 1 (June 1, 2021): 89–99. http://dx.doi.org/10.33102/jqss.vol5no1.110.
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Memorizing is a way of preserving the sanctity and purity of the holy verses of the Quran. Based on observations, in Malaysia especially many people who memorize the Quran consist of a typical community, even there is no specific method for the disabled community especially the deaf community for memorizing Quran. Hence, this article aims to study the effectiveness of Tahfiz Akhyar method in order to increase the level of Quran memorization for deaf youths through the Deaf Youth Huffaz Camp which lasted for 5 days 4 nights at Universiti Sains Islam Malaysia (USIM) and involving 19 deaf youths as a study participant. This study uses a mixed approach through observation method and final test as instrument tool. The findings of the study show that the Tahfiz Akhyar method can help improve the memorization level of some of the common surah. The achievements of the study participants varied according to their tendency, ability and level of hearing. The implication is that the Deaf Youth Huffaz Camp will continue in the future with the support of various parties.
Keywords: Tahfiz Akhyar, Level of mastery, Memorization, Quran, Deaf
Abstrak
Hafazan merupakan cara untuk menjaga kesucian dan ketulenan ayat suci al-Quran. Berdasarkan pemerhatian, di Malaysia khususnya ramai para huffaz terdiri daripada komuniti tipikal sahaja bahkan tiada kaedah khusus bagi komuniti Orang Kelainan Upaya (OKU) khususnya komuniti Pekak untuk menghafaz Quran. Justeru, artikel ini bertujuan mengkaji keberkesanan Kaedah Tahfiz Akhyar dalam meningkatkan tahap penguasaan hafazan Quran untuk remaja pekak menerusi Kem Huffaz Remaja Pekak yang telah berlangsung selama 5 hari 4 malam bertempat di Universiti Sains Islam Malaysia (USIM) dan melibatkan 19 orang remaja pekak sebagai peserta kajian. Kajian ini menggunakan pendekatan campuran melalui kaedah pemerhatian dan ujian akhir sebagai alat instrumen. Dapatan daripada kajian menunjukkan bahawa Kaedah Tahfiz Akhyar dapat membantu meningkatkan tahap hafazan beberapa surah lazim. Pencapaian hafazan antara peserta kajian berbeza-beza mengikut kecenderungan, kemampuan dan tahap pendengaran mereka. Implikasinya, Kem Huffaz Remaja Pekak ini akan diteruskan lagi pada masa akan datang dan dapat sokongan daripada pelbagai pihak.
Kata kunci: Tahfiz Akhyar, Tahap penguasaan, Hafazan, Quran, Pekak
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Faizi, Nur. "Pemikiran Ahmad Dahlan tentang Pendidikan dan Relevansinya dengan Pendidikan Kontemporer." eL-HIKMAH: Jurnal Kajian dan Penelitian Pendidikan Islam 16, no. 1 (June 30, 2022): 1–12. http://dx.doi.org/10.20414/elhikmah.v16i1.6081.
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This paper aims to discuss the thoughts of Ahmad Dahlan about education and its relevance to contemporary Islamic education. The research method used in this paper is qualitative library research. This research includes a biographical study because it tries to conclude, analyze and make interpretations of the characters' thoughts. The results and discussion in this paper are that Ahmad Dahlan, as a reformer of Islamic Education, answered the challenges faced by Muslims in the form of the backwardness of the education system and the stagnation of Islamic understanding. During the time of Ahmad Dahlan, the condition of Muslims began to deviate from the sanctity and purity of Islamic teachings. Ahmad Dahlan's thoughts were motivated by his concern and anxiety about the situation and condition of Muslims drowning in stagnation of thought, ignorance, and backwardness at that time. The goal of Ahmad Dahlan's thought was to cleanse Islam from the influence of wrong teachings (heresy, superstition, and superstition), reform the Islamic education system, and improve the social life of Muslims. The relevance of Ahmad Dahlan in Islamic education today can be seen from the aspect of the goals of Islamic education. Keywords: Ahmad Dahlan, Education, religious, conservative Tulisan ini bertujuan untuk membahas pemikiran Ahmad Dahlan tentang pendidikan dan relevansinya dengan pendidikan Islam kontemporer. Metode penelitian yang digunakan dalam makalah ini adalah penelitian kepustakaan yang bersifat kualitatif. Penelitian ini termasuk penelitian biografi, karena mencoba menyimpulkan, menganalisis dan membuat interpretasi dari pemikiran para tokoh. Hasil dan pembahasan dalam tulisan ini adalah Ahmad Dahlan sebagai seorang pembaharu Pendidikan Islam menjawab tantangan yang dihadapi umat Islam berupa keterbelakangan sistem pendidikan dan stagnasi pemahaman Islam. Pada masa Ahmad Dahlan, kondisi umat Islam mulai menyimpang dari kesucian dan kemurnian ajaran Islam. Pemikiran Ahmad Dahlan dilatarbelakangi oleh keprihatinan dan kegelisahannya terhadap situasi dan kondisi umat Islam yang saat itu sedang tenggelam dalam stagnasi pemikiran, kebodohan dan keterbelakangan. Tujuan pemikiran Ahmad Dahlan adalah membersihkan Islam dari pengaruh ajaran sesat (bid'ah, tahayul dan tahayul), mereformasi sistem pendidikan Islam dan memperbaiki kehidupan sosial umat Islam. Relevansi Ahmad Dahlan dalam pendidikan Islam saat ini dapat dilihat dari aspek tujuan pendidikan Islam.
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Hita Pundarie, Nik. "KEUTAMAAN WANITA DALAM UTTARA KANDA (Perspektif Teologi Hindu)." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 454. http://dx.doi.org/10.25078/jpah.v1i2.282.
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<p><em>Uttara Kanda's text is one part of the Ramayana epic, the seventh kanda. Text Uttara Kanda by Rsi Walmiki is a text that tells the story of Rama to save Sita who was kidnapped byRavana in Ramayana book by Kamala Subramaniam which has been translated into Indonesian by I Gede Sanjaya in 2004. In Uttara Kanda told Rama who managed to bring back Sita to Ayodhya Pura but because Rama heard the gossip of the residents who doubt the sanctity of Sita, then Rama throw Sita into the walmiki hermitage. Related to the description, then the problems discussed in this research are 1). How is female virtue in Uttara Kanda? 2). How Women's Role in Uttara Kanda? 3). How Does Hindu Theology Mean for Female Preference in Uttara Kanda? </em><em></em></p><p><em> </em><em>The theory used in this research is Structural theory and Hermeneutic theory. Structural theory refers to the theory proposed by Teewu. Structural theory is used to dissect one problem formulation. Hermeneutics theory refers to the opinion of Jurgen Habermas, that: hermeneutical understanding is directed to the traditional context of meaning. This type of research is a qualitative study that uses literature studies and techniques of batat (reading and recording). In data analysis technique, this research use description technique, data reduction and presentation of data analysis using description method. </em><em></em></p><p><em></em><em>The discussion of the overview is discussed about the description, and the Uttara Kanda Text Synopsis. The discussion of virtue is discussed about the loyalty, sacrifice and devotion of women in Uttara Kanda. Discussions on Women's Roles are discussed about women as wives. Mother role to provide milk and provide the fetus for nine months, The role of women as Goddess as feminine aspect Ida Sang Hyang Widhi Wasa as a companion and powerful power of power emitted by God. The meaning of Hindu theology is discussed about the meaning of purity, the meaning of honor and the meaning of fertility in Uttara Kanda, women identified with fertility because of its production and reproduction functions. </em></p>
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Yuvsechko, Yaroslav Volodymyrovych. "Family Values in Doctrine and Practice of Synthetic Neo-Religions." Religious Freedom, no. 21 (December 21, 2018): 130–43. http://dx.doi.org/10.32420/rs.2018.21.1269.
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The article analyzes the beliefs and practical activities of synthetic neo-religions on issues of family, marriage, marital life, children’s education, attitude to parents, etc. In particular, the position of Baha'i Faith, Unification Church and Church of Scientology is considered.
The peculiarity of this research is the complex analysis of the doctrine and practice of these neo-religious movements and finding of common aspects in their views on family values, both among themselves and with traditional religions. It emphasizes their syncretism and refute the available warning in society about the destructive influence of neo-religions’ beliefs on established family values.
In the teaching of the Unification Church, the issue of the family, marital relations, holiness and purity of marital ties, the inadmissibility of premarital and extra-marital relations occupy one of the central places. In the doctrine of the Baha'i Faith, the vital importance is given to the institution of the family. It emphasizes the sanctity of marriage, the equality of men and women in their rights, privileges, upbringing and social status. The Baha'i recognize the principle of equal rights, opportunities and privileges for men and women, the requirement of monogamy and marital fidelity. In the teaching of the Church of Scientology, the family is regarded as an important bricks of society: the biological model of family relationships and the development of an organism is that ensures the continuation of human existence. Marriage is the basis of a family. The family is the closest union in a society, which provides itself for the continuation of own existence and own protection. The family is also necessary for the society by an economic point of view. According to Scientologists, the whole culture will perish if its foundation - the family - will cease to exist. Thus, in their opinion, there is no doubt that the one who destroys the marriage union also destroys civilization.
It is emphasized that despite the claims of these religious organizations to the exclusivity and authority of their own religious sources, their positions on family values are quite similar to each other. Also they often overlap with the principles of Christianity and other world religions.
The author draws attention to the lack of awareness of the general public with the basics of dogma of the Baha'i Faith, the Unification Church and the Church of Scientology. As a result, there is a fear in society about the spread of doctrines of synthetic neo-religions, despite the fact that their positions on family values do not contradict the generally accepted norms of social morality and mostly accord with them.
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Lockhart, Christopher, Carol H. J. Lee, Chris G. Sibley, and Danny Osborne. "The sanctity of life: The role of purity in attitudes towards abortion and euthanasia." International Journal of Psychology, September 13, 2022. http://dx.doi.org/10.1002/ijop.12877.
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Kitamura, Hideya, and Akiko Matsuo. "Development and Validation of the Purity Orientation–Pollution Avoidance Scale: A Study With Japanese Sample." Frontiers in Psychology 12 (February 11, 2021). http://dx.doi.org/10.3389/fpsyg.2021.590595.
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The moral foundations theory (MFT) proposes that there are five moral foundations that work as the standard to make moral judgments. Among them, the purity foundation is a complex concept. It is considered to be a distinctive foundation compared with the other ones partly because it involves religious beliefs. The assumption underlying the purity foundation is Christian beliefs, so the MFT was developed and made prevalent mostly in the Western cultures. However, because of that assumption, cultural differences in perceiving the purity foundation should be observed with a non-Western sample, such as Japan. It would be important to discuss and clarify the Japanese unique aspect of their orientation toward the pure and impure. We constituted a scale to measure people's tendency toward purity orientation–pollution avoidance (POPA), based on the purity/sanctity subscale of the MFT. For validation, we administered several scales along with POPA. In Study 1, we developed the scale and measured the relationship between the degree of one's POPA, disgust, and animism. We identified four factors as POPA subscales. In Study 2, we investigated the test–retest reliability of POPA and conducted questionnaire surveys to measure attitudes toward paranormal phenomena and the degree of concern for each of the moral foundations. The results showed the validity of the scale, based on the moderate correlations with other scales. The POPA can be a promising tool to better understand the phenomena involving the purity foundation in a Japanese context.
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Welsch, Heinz. "What shapes cognitions of climate change in Europe? Ideology, morality, and the role of educational attainment." Journal of Environmental Studies and Sciences, January 12, 2022. http://dx.doi.org/10.1007/s13412-021-00745-7.
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AbstractCognitions about climate change are of critical importance for climate change mitigation as they influence climate-relevant behaviors and the support of climate policy. Using about 30,000 observations from a large-scale representative survey from 23 European countries, this study provides two major findings. First, important policy-relevant climate change cognitions do not only differ by individuals’ ideological identity (left versus right) but—independently—by their moral identity, that is, the pattern of endorsement of the moral foundations: Care, Fairness, Liberty, Loyalty, Authority, and Purity/Sanctity. In particular, controlling for ideological position, the cognitions that the world climate is changing, that climate change is human-made, and that climate change impacts are bad are significantly negatively related to stronger endorsement of the Authority and Sanctity foundations while being positively related to stronger endorsement of the Loyalty and Fairness foundations. Second, not only the ideology-related cognitive divide but the morality-related divide is larger in individuals with tertiary education, consistent with the idea that individuals with greater science literacy and numeracy use these skills to adjust their cognitions to their group identity. The finding that better education may amplify rather than attenuate the ideology and morality dependence of decision-relevant climate change cognitions sheds doubt on the proposition that better education unambiguously furthers the prospects for climate change mitigation.
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Tekeş, Burcu, E. Olcay Imamoğlu, Fatih Özdemir, and Bengi Öner-Özkan. "Political Orientations and Morality Judgments in the Turkish Context: Considering the Roles of the Needs for Cognition and Recognition." Psychological Reports, January 13, 2020, 003329411989990. http://dx.doi.org/10.1177/0033294119899903.
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The aims of this study were to test: (a) the association of political orientations with morality orientations, specified by moral foundations theory, on a sample of young adults from Turkey, representing a collectivistic culture; and (b) the statistically mediating roles of needs for cognition and recognition in the links between political orientation and morality endorsements. According to the results (a) right-wing orientation and need for recognition were associated with all the three binding foundations (i.e., in-group/loyalty, authority/respect, and purity/sanctity); (b) right-wing orientation was associated with binding foundations also indirectly via the role of need for recognition; (c) regarding individualizing foundations, left-wing orientation and need for cognition were associated with fairness/reciprocity, whereas only gender was associated with harm/care; and (d) left-wing orientation was associated with fairness dimension also indirectly via the role of need for cognition. The cultural relevance of moral foundations theory as well as the roles of needs for cognition and recognition are discussed.
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Jancenelle, Vivien E. "Moral foundations and financial performance: the effect of moral cues during times of earnings uncertainty." International Journal of Organizational Analysis ahead-of-print, ahead-of-print (January 14, 2021). http://dx.doi.org/10.1108/ijoa-02-2020-2043.
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Purpose This paper aims to investigate whether cues of morality can mitigate stock sell-offs in the face of earnings uncertainty prior to earnings conference calls and draws on moral foundations theory to study the effect of universal moral cues (harm/care and fairness/reciprocity rhetoric) and primarily conservative moral cues (ingroup/loyalty, authority/respect and purity/sanctity rhetoric) on market performance. Design/methodology/approach The study relies on a longitudinal data set of 1,920 firm-quarter observations corresponding to calls held by firms listed on the S&P 500 in 2015 and relies on computer-assisted-text-analysis and event-study methodology to test hypotheses. Findings The results suggest that cues of universal moral foundations have a mitigating effect on stock sell-offs and are able to create firm value; while cues primarily conservative moral foundations are not found to have an effect on market performance. Originality/value This investigation highlights why earnings conference calls may serve as a valuable tool for communicating a firm’s moral inclination and why universal morality may appeal to a wider range of shareholders than primarily conservative morality.
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Suastika, I. Nengah. "The Process of Bali Hindu Human Life (Theoretical Study of the Process and Meaning of the Manusa Yadya Ceremony for the Balinese Hindu Community)." International Journal of Social Science and Business 5, no. 1 (April 24, 2021). http://dx.doi.org/10.23887/ijssb.v5i1.29279.
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The Balinese Hindu community interpret life as a process of transformation that must always be interpreted and treated. According to the beliefs of the Balinese Hindu community, the process of the life cycle to achieve the perfection of life must go through various stages of the procession of the ceremony (the ceremony of manusa yadnya). Life cycle ceremony processions carried out since the fetus is still in the womb, born, large, adult, old, even to death. It is believed that it is not only the body that needs nutritionally complete and balanced food in its growth and development. Spiritual must also be given spiritual food to build spiritual growth itself toward a healthy, strong and steady spirit. The life cycle ceremony process is a process of spiritual self cleansing to lead to physical and spiritual purity. In the Book of Manawa Dharmasastra the life cycle ceremony process is stated as samskara sarira. Sarira samkara means a ceremony to increase the sanctity of one's body through the process of yadnya (holy sacrifice) ceremony. To achieve this increase should be balanced growth between the body (sarira) physical and spiritual. Corresponding to that, then studying the ceremonial procession and the meaning of the ceremony procession of the Hindu Balinese human life cycle is something very urgent.
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Zakharin, Michael, and Timothy C. Bates. "Testing heritability of moral foundations: Common pathway models support strong heritability for the five moral foundations." European Journal of Personality, May 26, 2022, 089020702211039. http://dx.doi.org/10.1177/08902070221103957.
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Moral Foundations Theory (MFT) predicts that moral behaviour reflects at least five foundational traits, each hypothesised to be heritable. Here, we report two independent twin studies (total n = 2020), using multivariate multi-group common pathway models to test the following three predictions from the MFT: (1) The moral foundations will show significant heritability; (2) The moral foundations will each be genetically distinct and (3) The clustering of moral concerns around individualising and binding domains will show significant heritability. Supporting predictions 1 and 3, Study 1 showed evidence for significant heritability of two broad moral factors corresponding to individualising and binding domains. In Study 2, we added the second dataset, testing replication of the Study 1 model in a joint approach. This further corroborated evidence for heritable influence, showed strong influences on the individualising and binding domains (h2 = 49% and 66%, respectively) and, partially supporting prediction 2, showed foundation-specific, heritable influences on Harm/Care, Fairness/Reciprocity and Purity/Sanctity foundations. A general morality factor was required, also showing substantial genetic effects (40%). These findings indicate that moral foundations have significant genetic bases. These influenced the individual foundations themselves as well as a general concern for the individual, for the group, and overall moral concern.
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Priyanka Parihar, Gyanesh Kumar Tiwari, Ruchi Pandey, and Pramod Kumar Rai. "Assessing the Relative Impacts of Gender and Educational Levels on the Moral Foundations of the Students." International Journal of Indian Psychology 6, no. 4 (December 26, 2018). http://dx.doi.org/10.25215/0604.082.
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The study examined the impacts of gender and levels of education on harm/care, fairness/reciprocity, in-group/loyalty, authority/respect and purity/sanctity dimensions of moral foundations. One hundred ninety two male (MAge = 20.95, SDAge = 2.11) and 197 female (MAge = 20.74, SDAge = 2.05) graduates and postgraduates took part in this study. The moral foundations of the participants were measured with the help of Moral Foundation Questionnaire (Graham, Haidt, & Nosek, 2009). The findings of the study showed that the male and female participants did not differ significantly in their mean scores on the five dimensions of moral foundations. The male graduate and postgraduate students also did not differ significantly. Contrarily, the female undergraduate participants achieved significantly higher mean scores on fairness/reciprocity and in-group/loyalty dimensions of moral foundations as compared to their female postgraduate counterparts, whereas these two groups did not differ significantly on the rest of the measures. Irrespective of gender, the undergraduate participants achieved statistically higher mean scores on fairness/reciprocity and in-group/loyalty. The hierarchical regression also exhibited that gender and educational levels of the participants contributed significantly to five components of moral foundations. It was explicit that education accounted for significant variations in the scores of fairness-reciprocity and ingroup-loyality. The main effects of educational levels for fairness-reciprocity and ingroup-loyality were significant. In addition, the interaction effects of gender and educational levels were also significant for fairness-reciprocity. The findings evinced that educational level of the participants played an important role in shaping some of the dimensions of moral foundations. The findings have been discussed in the light of extant theoretical and empirical findings of moral foundations. The conclusions of the study have significant implications for understanding moral behaviours of various groups. The limitations and future directions for the researchers have also been highlighted.