Libros: "Moral Observation"

1

Peneff, Jean. L' hôpital en urgence: Étude par observation participante. Paris: Métailié, 1992.

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2

T͡Syvkin, Mark. Medit͡sina, vrach-pat͡sient: Medit͡sina: vrach-pat͡sient : rezulʹtaty mnogoletnikh nabli͡udeniĭ i osmysleniĭ = Medicine, physician-patient : the result of long term observation and reflections. Nʹi͡u-Ĭork: Izd-vo "Mir Collection", 1996.

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3

The disturbed subject: Epistemological and ethical implications of reactivity in videotape research. New York: P. Lang, 1990.

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4

A, Siegal Harvey, ed. Studying people: A primer in the ethics of social research. Macon, Ga: Mercer, 1986.

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5

Lundberg, Ferdinand. The natural depravity of mankind: Observations on the human condition. New York: Barricade Books, Inc., 1994.

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6

Harriet, Martineau. How to observe morals and manners. New Brunswick, N.J., U.S.A: Transaction Publishers, 1988.

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7

Harriet, Martineau. How to observe morals and manners. New Brunswick, N.J., U.S.A: Transaction Publishers, 1989.

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8

John, Griffiths y University of Sussex. Mass-Observation Archive., eds. Mass-observation and civilian morale: Working-class communities during the blitz, 1940-41. Brighton: Mass-Observation Archive, University of Sussex Library, 1998.

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9

National Exposure Research Laboratory (U.S.), ed. Scientific and ethical approaches for observational exposure studies. Research Triangle Park, NC: National Exposure Research Laboratory, Office of Research and Development, U.S. Environmental Protection Agency, 2008.

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10

Hughes, Alain E. Scientific and ethical approaches for observational exposure studies. Editado por National Exposure Research Laboratory (U.S.). New York: Nova Science Pub., Inc., 2010.

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11

1944-, Cohen Lester H., ed. History of the rise, progress, and termination of the American Revolution: Interspersed with biographical, political, and moral observations. Indianapolis: Liberty Classics, 1988.

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12

Spaans, Ronny. Dangerous Drugs. NL Amsterdam: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789462982543.

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In the 17th century, the Dutch Republic was the centre of the world trade in exotic drugs and spices. They were sought after both as medicines, and as luxury objects for the bourgeois class, giving rise to a medical and moral anxiety in the Republic. This ambivalent view on exotic drugs is the theme of the poetry of Joannes Six van Chandelier (1620-1695). Six, who himself ran the drug shop ‘The Gilded Unicorn’ in Amsterdam, addresses a number of exotic medicines in his poems, such as musk, incense, the miracle drug theriac, Egyptian mumia, and even the blood of Charles I of England. In Dangerous Drugs, these texts are studied for the first time. The study shows how Six, through a process of self-presentation as a sober and restrained merchant, but also as a penitent sinner, thirsting for God’s grace, links early modern drug abuse to different desires, such as lust, avarice, pride and curiosity. The book shows also how an early modern debate on exotic drugs contributed to an important shift in early modern natural science, from a drug lore based on mythical and fabulous concepts, to a botany based on observation and systematic examination.

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13

O'Neil, Daniel J. The Irish revolution and the cult of the leader: Observations on Griffith, Moran, Pearse and Connolly. Boston, Mass: Northeastern University, 1988.

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14

1946-, Demers Patricia, ed. Cœlebs in search of a wife: Comprehending observations on domestic habits and manners, religion and morals. Peterborough, Ont: Broadview Editions, 2007.

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15

O'Neil, Daniel John. The Irish revolution and the cult of the leader: Observations on Griffith, Moran, Pearse, and Connolly. [Boston: Irish Studies Program, Northeastern University], 1988.

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16

Hanratty, Tom. The art and science of tracking man and beast: With moral observations and philosophical musings for the betterment of the reader. Milwaukee, WI: Medicine Hawk Publications, 1997.

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17

McGrath, Sarah. Moral Knowledge. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198805410.001.0001.

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This book is an exploration of moral knowledge: its possibility, its sources, and its characteristic vulnerabilities. It addresses such questions as: what are the strengths and weaknesses of the method of reflective equilibrium as an account of how we should make up our minds about moral questions? What would count as evidence for or against a fundamental moral conviction? Are observation and testimony potential sources of moral knowledge? What, if anything, would be wrong with simply outsourcing your views about moral questions to a moral expert? How fragile is our knowledge of morality, compared to other kinds of knowledge? Does knowledge of the difference between right and wrong fundamentally differ from knowledge of other kinds in that it cannot be forgotten? To what extent are our moral views vulnerable to being “debunked” by empirical discoveries about why we hold them? What is the relationship between being able to justify a moral judgment and knowing that it is true? Should we invest more confidence in relatively abstract, general moral principles that strike us as true, or more confidence in our judgments about the rightness and wrongness of particular actions?

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18

Carty, Anthony y Janne Nijman. The Moral Responsibility of Rulers. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199670055.003.0001.

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It is a generally accepted idea in contemporary international legal scholarship that to think about an international rule of law is a liberal project, the ‘sole thinkable principle of organization’ for the modern international system. Martti Koskenniemi opened his seminal article ‘The Politics of International Law’ with the observation that...

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19

Fischer, Wendy Louise. Researching with ordinary people: Race and representation in participatory research discourse. 1997.

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20

Etinson, Adam, ed. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198713258.003.0001.

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The introduction explains the main thematic preoccupations of the volume, starting principally with the observation that human rights have various “natures” or modes of existence: Human rights (plausibly) exist as moral rights, on the one hand, but also as socially, politically, and legally practised rights, on the other. The introduction uses this observation to pick out some of the sources of the Orthodox–Political debate, and to explain the broader variety of topics covered in the volume itself. The final sections of the introduction offer a comprehensive summary and analysis of the main arguments in the book.

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21

Harriet, Martineau. How to Observe Morals And Manners. Kessinger Publishing, 2005.

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22

Button, Tim y Sean Walsh. Transcendental arguments against model-theoretical scepticism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198790396.003.0009.

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The overarching moral of the two previous chapters is that moderate modelists cannot explain how they could hope to pin down any particular isomorphism type, and so cannot deliver on their goal of explicating structure-talk in terms of isomorphism types. This observation can lead to a kind of model-theoretical scepticism: that is, a moderate modelist might think that model theory has shown to us that we simply cannot pick out the the natural numbers. After distinguishing Moorean arguments from transcendental arguments, we present two transcendental arguments against model-theoretical scepticism. The Metaresources Transcendental Argument, due essentially to Bays, begins from the observation that the model theory which the sceptic uses seems to involve a lot of mathematics already. The Disquotational Transcendental Resources Argument concerns the specifically semantic nature of the sceptical hypotheses. Both aim to show that, insofar as we understand the sceptical hypothesis, we can show it does not obtain.

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23

Addison, Joseph. Maxims, Observations, and Reflections, Moral, Political, and Divine. by Mr. Addison. Creative Media Partners, LLC, 2018.

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24

Prinz, Jesse. Hume and Cognitive Science. Editado por Paul Russell. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199742844.013.19.

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This contribution is concerned with the relevance of Hume’s empirical approach to the study of the mind for contemporary cognitive science. It is argued that Hume’s views, empirically founded as they were on observation and introspection and concerning ideas and concepts, passion and sympathy, and moral sentimentalism, find considerable support in the findings of contemporary research. To this extent, Hume may well be considered a precursor to many of today’s cognitive scientists, even though they do not generally draw directly from his work. The fundamental significance of Hume’s own work is that it shows that philosophy has always had an empirical dimension.

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25

Buchanan, Allen. Toward a Naturalistic Theory of Inclusivist Moral Progress. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190868413.003.0007.

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This chapter presents the evolutionary core of a naturalistic theory that can account for the “inclusivist anomaly” discussed in the previous chapter. It draws upon a wide range of evidence suggesting that evolution has produced “adaptively plastic” moral psychological mechanisms that are configured to prevent inclusivist moral norms and dispositions from developing in certain environments, while allowing them to flourish in others. This evolutionary model of moral psychological development unifies a wide range of observations in disciplines as diverse as anthropology, psychology, sociology, history, and economics. Crucially, the specific environmental cues that we hypothesize guide human moral psychological development—in particular, cues that are indicative of out-group threat—are within the powers of human beings to modify.

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26

Fairchild, Amy L. y Ron Bayer. Public Health with a Punch: Fear, Stigma, and Hard-Hitting Media Campaigns. Editado por Brenda Major, John F. Dovidio y Bruce G. Link. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190243470.013.25.

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The conventional perspective that fear is a bad motivator for behavioral change, so critical to public health, is both an empirical observation and a moral judgment. This chapter challenges the belief that fear cannot work and is, indeed, counterproductive. The chapter then turns to the ethical debate, which for years was shaped by bioethics. The chapter concludes by arguing that the perspective of bioethics, so centrally concerned with the individual, provides an inadequate moral frame for thinking about fear-based campaigns. Instead, the chapter proposes the notion of public health ethics, which has as its grounding principle the enhancement of population well-being. Fear-based campaigns may be morally legitimate once the population benefits are clearly articulated and the potential social costs carefully evaluated in a process that is open, transparent, and engages the populations toward whom fear-based campaigns will be directed.

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27

Chan, Ho Fai, Mohammad Wangsit Supriyadi y Benno Torgler. Trust and Tax Morale. Editado por Eric M. Uslaner. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190274801.013.23.

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This empirical chapter examines the relation between trust and tax morale at both country and individual levels using a combined World Values Survey and European Values Study dataset covering 400,000 observations across 108 countries. The results overall indicate that although vertical trust matters, horizontal trust in the form of generalized trust is not linked to tax morale. We do, however, identify intercountry differences that warrant further exploration. We also demonstrate that generalized trust uncertainty, in contrast to vertical trust uncertainty, is negatively correlated with tax morale. Lastly, we provide some evidence that generalized trust varies under different vertical and governance conditions, but we are unable to identify any indirect path from generalized trust to tax morale using governance quality as a mediator.

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28

Freedom in jeopardy: Speculations and observations. Vantage Press, 1989.

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29

Board on Health Sciences Policy, National Academies of Sciences, Engineering, and Medicine, Health and Medicine Division, Committee on the Return of Individual-Specific Research Results Generated in Research Laboratories y Autumn S. Downey. Returning Individual Research Results to Participants: Guidance for a New Research Paradigm. National Academies Press, 2018.

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30

Ethics in Participatory Research for Health and Social Well-Being. Routledge, 2018.

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31

Banks, Sarah y Mary Brydon-Miller. Ethics in Participatory Research for Health and Social Well-Being. Taylor & Francis Group, 2018.

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32

Banks, Sarah y Mary Brydon-Miller. Ethics in Participatory Research for Health and Social Well-Being: Cases and Commentaries. Taylor & Francis Group, 2018.

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33

Hashemi, Manata. Coming of Age in Iran. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479876334.001.0001.

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The subject of intense media scrutiny, young men and women in the Islamic Republic of Iran have long been characterized as walking rebels—a frustrated, alienated generation devoid of hope and prone to oppositional practices. Coming of Age in Iran challenges these homogenizing depictions through vivid ethnographic portraits of a group of resilient lower-class youth in Iran: the face-savers. Through participant observation and interviews, the book reveals how conformism to moral norms becomes these young people’s ticket to social mobility. By developing a public face admired by those with the power and resources to transform their lives, face-savers both contest and reproduce systems of stratification within their communities. Examining the rules of the face game, Coming of Age in Iranshows how social practice is collectively judged, revealing the embedded moral ideologies that give shape to socioeconomic change in contexts all too often understood in terms of repression and resistance.

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34

Johnson, Samuel. The Beauties Of Johnson, Consisting Of Maxims And Observations: Moral, Critical And Miscellaneous. Kessinger Publishing, 2007.

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35

Tour in Sweden in 1838 Comprising Observations on the Moral Political and Economical. Creative Media Partners, LLC, 2022.

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36

Johnson, Samuel. The Beauties Of Johnson, Consisting Of Maxims And Observations: Moral, Critical And Miscellaneous. Kessinger Publishing, LLC, 2007.

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37

LiVecche, Marc y Timothy S. Mallard. The Good Kill. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197515808.001.0001.

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The Good Kill examines killing in war in its moral and normative dimension. It argues against the commonplace belief, often tacitly held if not consciously asserted, among academics, the general public, and even military professionals, that killing, including in a justified war, is always morally wrong even when necessary. In light of an increasingly sophisticated understanding of combat trauma, this belief is a crisis. Moral injury, a proposed subset of posttraumatic stress disorder, occurs when one does something that goes against deeply held normative convictions. In a military context, the primary predictor of moral injury is having killed in combat. In turn, the primary predictor for suicide among combat veterans is moral injury. In this way, the assertion that killing is wrong but in war it is necessary becomes deadly, rendering the very business of the profession of arms morally injurious. It does not need to be this way. Beginning with the simple observation—recognized by both common sense and law—that killing comes in different kinds, this book equips warfighters and those charged with their care and formation with confidence in the rectitude of certain kinds of killing. Engaging with Augustine, Thomas Aquinas, Reinhold Niebuhr, Paul Ramsey, Nigel Biggar, and other leading Christian realists, crucial normative principles within the just war tradition are brought to bear on questions regarding just conduct in war, moral and nonmoral evil, and enemy love. The Good Kill helps equip the just warrior to navigate the morally bruising field of battle without becoming irreparably morally injured.

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38

Peterson, Martin. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190652265.003.0001.

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The aim of this chapter is to introduce five moral principles that are necessary and jointly sufficient for analyzing ethical issues related to new and existing technologies. The five principles are not entirely new; it is primarily the method for articulating the principles that is novel. It is argued that geometric concepts such as points, distances, and lines can be used for construing moral principles as abstract regions in a multidimensional space, as well as for balancing conflicting principles against each other. The point of departure for the geometric approach is the following generalization of Aristotle’s observation that we ought to treat like cases alike: The more similar a pair of cases are, the more reason do we have to treat the cases alike. Therefore, if two cases x and y are fully similar in all morally relevant aspects, and if principle p applies to x, then p applies to y; and if some case x is more similar to y than to z, and p applies to x, then the reason to apply p to y is stronger than the reason to apply p to z. A strength of the geometric method is that it enables ethicists to clarify discussions of moral principles in ways that have previously been beyond the limits of the discipline.

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39

McRae, Emily. Equanimity in Relationship. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190499778.003.0018.

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In Buddhist ethical traditions, equanimity along with love, compassion, and sympathetic joy form what are called the four boundless qualities, which are affective states one cultivates for moral and spiritual development. But there is a sense in which equanimity seems very unlike the three others: love, compassion, and sympathetic joy all imply an emotional investment in others, whereas equanimity seems to imply an absence of such investment. This observation has provoked debate as to how to properly understand the relationship between equanimity and the other three boundless qualities. This essay proposes that equanimity—like love, compassion, and sympathetic joy—is itself a virtue of good intimate relationships and not in conflict with such virtues. To show this, the essay focuses on an important activity of intimate, loving relationships, which, it argues, requires equanimity: dealing with ugliness.

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40

Harriet, Martineau. How to Observe: Morals and Manners. HardPress, 2020.

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41

Harriet, Martineau. How to Observe - Morals and Manners. Franklin Classics, 2018.

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42

Harriet, Martineau. How to Observe Morals and Manners. Taylor & Francis Group, 2017.

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43

Harriet, Martineau. How to Observe - Morals and Manners. Franklin Classics Trade Press, 2018.

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44

Harriet, Martineau. How to Observe Morals and Manners. Independently Published, 2020.

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45

Harriet, Martineau. How To Observe Morals And Manners. Kessinger Publishing, LLC, 2005.

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46

Harriet, Martineau. How to Observe - Morals and Manners. Franklin Classics Trade Press, 2018.

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47

Harriet, Martineau. How to Observe Morals and Manners. Taylor & Francis Group, 2017.

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48

Harriet, Martineau. How to Observe. Morals and Manners. Adamant Media Corporation, 2005.

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49

Harriet, Martineau. How to Observe: Morals and Manners. Independently Published, 2020.

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50

Dupuy, Pierre-Marie. Some Brief Conclusions. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780198768586.003.0025.

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This chapter concludes the book, relating the observations in the history of international legal thought to the current crisis of the international legal system. It highlights the persistence of optimism as a moral duty and calls for continuous efforts to reconcile realism and utopia.

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Libros sobre el tema "Moral Observation"

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