Artículos de revistas: "Moralismi"

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Azmat, Ahson T. "What Mistake Of Law Just Might Be". New Criminal Law Review 18, n.º 3 (2015): 369–417. http://dx.doi.org/10.1525/nclr.2015.18.3.369.

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This Article examines and evaluates a distinctive, increasingly popular account of the Mistake of Law doctrine. The doctrine, deeply ingrained in American criminal law, is at the same time notoriously unclear in its scope, content, and application. A growing number of legal theorists have criticized the traditional interpretation of the doctrine; legal moralists in particular have argued that this account is conceptually confused. Because the doctrine’s use of a strict liability punishment regime does not incentivize individuals to learn the law as well as a negligence regime might, legal moralists argue that the doctrine cannot be explained by a desire to incentivize legal knowledge. In evaluating this argument, the Article defends the traditional account, often identified with the liberal positivism of Justice Holmes. The Article advances three main arguments. First, legal moralism’s claim that a negligence standard is more effective than a strict liability standard in incentivizing individuals to learn the law is false: the safe harbor provision of a negligence rule acts as an insurance effect, disincentivizing individuals to learn the law. Second, legal moralism assumes that the moral content of the criminal law is determinate, and that agents have perfectly rational, objective motivational sets. These are illicit assumptions that result in a flawed argument. Finally, the Article contends that legal moralism misinterprets the structural core of the traditional account: properly understood, the Mistake of Law doctrine employs a negligence–strict liability hybrid, and is thus more sophisticated than legal moralists realize. The Article concludes that, contrary to what a surprising number of criminal law theorists have come to accept, legal moralism fails to make a plausible case against the traditional account of the Mistake of Law doctrine.

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2

Soc, Andrija. "Deliberative democracy between moralism and realism". Filozofija i drustvo 27, n.º 4 (2016): 920–37. http://dx.doi.org/10.2298/fid1604920s.

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The topic of this paper is the debate between political moralists and political realists. I will try to show that it is possible to find the middle ground that simultaneously satisfies the main demands of both camps while resisting objections directed against each. In the first part, I start with the view shared by both moralists and realists: that the main challenge lying before a political theory is solving the problem of legitimacy. I first sketch Rawls? moralist approach. I then move to outline the realist criticisms of such moralism. I will mainly follow one of the most detailed recent theories - Sleat?s realist theory, although I will also draw from other well-known realists. In the second part, I outline objections against realism. They somewhat similar to the same criticisms they themselves direct against moralists. The main issue is, in short, the problem of underdetermination - that is, the insufficient determination of political action by facts. Since realists hold that a political theory has to be applicable, their view is thus considerably weakened by such criticism. In the third part of the paper, I point to deliberative theory as a view that can answer both realist criticism - because its main aspect is dealing with the way things work in actual politics of concrete societies - but it can also answer criticisms directed against realists themselves, because empirical research of deliberation suggests an actual and viable way to solve the problem of legitimacy - by raising the quality of deliberation. Moreover, a deliberative theory retains autonomy of the ethical, although it doesn?t do that, unlike moralism, by encroaching on the autonomy of politics. Thus, at the end of the paper, I claim that such a deliberative approach can be accepted by both realists and moralists.

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3

George, Robert P. y Joel Feinberg. "Moralistic Liberalism and Legal Moralism". Michigan Law Review 88, n.º 6 (mayo de 1990): 1415. http://dx.doi.org/10.2307/1289320.

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4

Kuljic, Todor. "Moralism and metamoralism". Sociologija 66, n.º 2 (2024): 209–23. http://dx.doi.org/10.2298/soc2402209k.

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There are two goals of this paper: (1) epistemologically, to show the difference between the cognitive capacities of the concepts in the title, and (2) ideologically-critical, to recognize the group interests behind hegemonic moralisms. The moralization prescribes the good, emotionalizes, homogenizes, manipulates moral instructions or prohibitions, and reduces the autonomous judgment of individuals. The metamoralism distinguishes evaluations of states and behavior from moral judgments. The political moralism is a part of ideological consciousness and a form of a narrow cognitive perspective. The various forms of historical and contemporary political moralisms, their active emotional potential, the structure and rhetoric of neoliberal moralism and the self-reflexive metamoralism of the left are presented. The cognitive supremacy of metamoralism is highlighted, which is not an assessment of injustice from the point of view of personal morality, but a superior assessment of the legitimacy of the power on which the injustice relies.

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5

Galvin, Richard. "LEGAL MORALISM AND THE U.S. SUPREME COURT". Legal Theory 14, n.º 2 (junio de 2008): 91–111. http://dx.doi.org/10.1017/s1352325208080051.

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My aim in this paper is to examine the role of legal moralism in the reasoning that underlies some high profile cases decided by the Supreme Court. In so doing, I provide a sketch of a version of legal moralism that arguably addresses the most serious concerns of some of its critics. My thesis is roughly that the decisions in Bowers and Barnes are ultimately indefensible and the decisions in Loving and Lawrence are indeed correct. But despite appearances to the contrary, legal moralism is not the culprit in Bowers and Barnes, because what might appear to be instances of legal-moralist arguments in the prevailing opinions in those cases are either variants of other types of argument or applications of untenable versions of legal moralism. Further, the arguments employed by the Court in the prevailing opinions in Loving and Lawrence are at least consistent with the most plausible version of legal moralism and would have entailed that Bowers and Barnes be decided differently. Indeed, Justice Stevens's dissent in Bowers contains important parallels with the most plausible versions of legal moralism, and Justice Scalia's dissent in Lawrence relies on an implausible version of legal moralism.

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6

Sangiuliano, Anthony. "Against Moralism in Anti-Discrimination Law". University of Toronto Law Journal 73, n.º 4 (1 de octubre de 2023): 467–98. http://dx.doi.org/10.3138/utlj-2022-0056.

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This article argues against a moralist interpretation of the purpose of statutory anti-discrimination law. On this interpretation, there are instrumental reasons to legally prohibit discriminatory acts to achieve a collective goal that the state ought to pursue as a matter of political morality. But the fact that a discriminatory act is morally wrong according to interpersonal morality additionally gives a separate non-instrumental or moralist reason to legally prohibit it. According to moralism, the best interpretation of anti-discrimination law’s purpose ascribes both moralist and instrumental justifying reasons for the law’s main features. Most writing in the philosophical literature on anti-discrimination law proceeds under a dominant, yet inarticulate, assumption that moralism is true. Indeed, I explain that we might be persuaded to invoke moralist reasons to confer intelligibility on why the law prohibits directly discriminatory acts, why certain traits are included in the prohibited grounds of discrimination, why legal regulation is limited to certain spheres of private life such as employment and housing, and why the law is enforced through a mechanism of private recourse. I argue, however, that the attractions of moralism are illusory. We ought to invoke only instrumental reasons to explain these features of the law. A thoroughgoing instrumentalist account of anti-discrimination law as a tool for achieving an egalitarian political goal offers a unifying account of legal prohibitions of direct and indirect discrimination that coheres with a justification for the law’s protection of certain prohibited grounds and its application to the typical regulated spheres. I show how this conclusion has the important implication that, to the extent that anti-discrimination law’s private recourse enforcement method is inconsistent with the law’s overall instrumental purpose of reducing inequality, it ought to be reformed to place the onus of enforcement more squarely on administrative officials. In the final analysis, anti-discrimination law’s point is not to embody the morality of anti-discrimination as between private persons. It is to function as a means for realizing public justice.

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7

Hermanowicz, Erika T. y Joseph C. Hermanowicz. "The Perversion of Virtue―Causes and Consequences of Threats to Academic Freedom in the Contemporary University". Journal of Controversial Ideas 3, n.º 1 (28 de abril de 2023): 1. http://dx.doi.org/10.35995/jci03010009.

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The authors locate contemporary fissures in academic freedom in two interrelated macro-societal developments that intensified across the second half of the twentieth century: massification, involving the exponential expansion of higher education, and standardization, an isomorphism of structure and content in academic organization. The article develops a theoretic argument that the unfurling of higher education nationally and globally together with its sociocultural consistency creates a supranatural order endowed with unprecedented power centered in the core actors of universities. While these historical developments create for universities a dominant moral authority in the contemporary epoch, they also engender moralism—an evaluation of speech, writing, and behavior that venerates emotion. To illustrate the strategies of those who deploy moralism, a comparison is drawn between moralism’s contemporary instantiation in higher education and the early medieval Catholic church’s approach to perceived competitors. The comparison demonstrates that while displays of moralism in higher education may be comparatively new, their historical uses are well-worn. While massification and standardization have entailed individual and societal benefits, a rise of moralism obstructs the academic freedom on which institutions of higher education depend.

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8

Aytaç, Uğur. "Two Conceptions of Legitimacy: A Response to Fabian Wendt's Moralist Critique of Political Realism". KRITERION – Journal of Philosophy 31, n.º 3 (1 de septiembre de 2017): 57–76. http://dx.doi.org/10.1515/krt-2017-310304.

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Abstract Fabian Wendt [20] argues that political realism is not capable of explaining how the state's moral right to rule over its subjects is generated. I believe that Wendt's criticism is not sound because his position relies on the false implicit assumption that realism and moralism ask the same philosophical questions on state authority. I contend that it is fallacious to evaluate the realist account of legitimacy by the standards of moralism, and vice versa, as these two accounts arrive at different conceptions of legitimacy by raising different sets of philosophical questions. The two sets of philosophical questions are not reducible to each other. The realist account of legitimacy does not aim to explain what the moralist account of legitimacy aims to explain.

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9

Chabot, Dana. "Thomas Hobbes: Skeptical Moralist". American Political Science Review 89, n.º 2 (junio de 1995): 401–10. http://dx.doi.org/10.2307/2082433.

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Thomas Hobbes is usually held to have been a skeptic in matters of religion and morality. I accept the claim that there is a distinctive skeptical strain in Hobbes' thought but argue that his skepticism informs his moral vision, rather than depriving him of a conception of morality. As evidence for this reading, I situate Hobbes in a tradition of “skeptical moralism,” along with Montaigne and certain other Renaissance figures. As opposed to moral skeptics, skeptical moralists think of moral agents as divided selves, pulled in one direction by law and another by conscience. Skeptical moralists use skepticism to make people aware of this tension, and I argue that (especially in his remarks on religion) Hobbes was doing just that.

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10

Kristensen, Dorthe Brogård, Heidi Boye y Søren Askegaard. "Leaving the milky way! The formation of a consumer counter mythology". Journal of Consumer Culture 11, n.º 2 (julio de 2011): 195–214. http://dx.doi.org/10.1177/1469540511402449.

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In this article we present the emergence of a consumer community resisting a national mythology that milk is a central constituent of a healthy life style. This unfolds in a contemporary consumptionscape in which the consumer body and health is the subject of a number of moralisms and counter moralisms. The case is an example of how commercial and official (moral) definitions of health and collective identity are reinterpreted in the establishment of a counter-mythology. This counter-mythology contests an alleged conspiracy between industry and public health authorities. Dairy producers have expropriated the structural mythological ties between milk and the nurturing aspects of family, a process which is underpinned by medical discourses that point to the connection between health and milk consumption. It explores the formation of a counter consumer mythology as it unfolds in the interaction between self-proclaimed experts and consumer-to-consumer communication. We detect four stages in what we suggest is a recursive, for example, non-linear, process of consumer community formation. Finally, the emergent mythologies and moralism from these processes are discussed.

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11

Hall, Edward. "How to do realistic political theory (and why you might want to)". European Journal of Political Theory 16, n.º 3 (23 de marzo de 2015): 283–303. http://dx.doi.org/10.1177/1474885115577820.

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In recent years, a number of realist thinkers have charged much contemporary political theory with being idealistic and moralistic. While the basic features of the realist counter-movement are reasonably well understood, realism is still considered a critical, primarily negative creed which fails to offer a positive, alternative way of thinking normatively about politics. Aiming to counteract this general perception, in this article I draw on Bernard Williams’s claims about how to construct a politically coherent conception of liberty from the non-political value of freedom. I do this because Williams’s argument provides an illuminating example of the distinctive nature of realist political thinking and its attractions. I argue that Williams’s account of realist political thinking challenges the orthodox moralist claim that normative political arguments must be guided by an ideal ethical theory. I then spell out the repercussions Williams’s claims about the significance of political opposition and non-moralised accounts of motivation have for our understanding of the role and purpose of political theory. I conclude by defending the realist claim that action-guiding political theory should accordingly take certain features of our politics as given, most centrally the reality of political opposition and the passions and experiences that motivate them. On this reading political realism offers a viable way of thinking about political values which cannot be understood in terms of the categories of intellectual separation – ideal/nonideal or fact-insensitive/fact-sensitive – that have marked political theory in recent years.

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12

Bradley, Deborah. "Music Education and the Limbo of Unrealized Possibilities". Action, Criticism, and Theory for Music Education 21, n.º 1 (marzo de 2022): 1–14. http://dx.doi.org/10.22176/act21.1.1.

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In this introductory editorial, I explore whether music education has moved to a stance of moralism rather than one of ethical teaching and action. In this essay, I define morality as the principles that enable one to discern if something is right or wrong, good or bad; ethics guide an individual or group’s behavior or activity based on those principles. 1 Therefore, any ethical action emerges from principles grounded in a moral belief. The questions posed in this editorial arise from a recent opinion article that called for “a less moralistic humanities.” What does this call mean, and how might it look in music education, a discipline classified within both the humanities and the social sciences? Following the discussion, I introduce the six articles in this issue of Action, Criticism, and Theory for Music Education. Each essay relates in some way to the question of “a less moralistic humanities,” for which the editorial introduction serves as a prompt for consideration.

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13

Osika, Walter, Eva Bojner Horwitz, Mantas Okas, Mats Ericson, Martina Gustavson, Peter Benisch y Mini Ruiz. "Utbildning av hållbara vårdgivare förutsättning för hållbara sjukvårdssystem och samhällen". Socialmedicinsk tidskrift 100, n.º 3 (30 de agosto de 2023): 489–98. http://dx.doi.org/10.62607/smt.v100i3.22084.

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Stress påverkar prestation, patientsäkerhet och arbetsmiljö inom hälso- och sjukvården. Under kriser såsom tex Covid-19 pandemin, kan hög arbetsbelastning och arbete under tidspress, med begränsade resurser, då svåra beslut och prioriteringar behöver göras, leda till moralisk stress, vilket om det återkommande sker leda till moralisk ”skada” och stressrelaterad ohälsa. Därför är det viktigt att sjukvårdspersonal redan under sin utbildning får lära sig om hur de påverkas av stress och att identifiera olika moraliskt utmanande situationer, att de får träna olika stresshanteringsmetoder, samt tillämpa dem i olika simulerade akutmedicinska situationer. Utöver kunskap om stress utifrån ett individperspektiv behövs insikter kring hur stress kan genereras utifrån strukturella/organisatoriska förhållande som kan behöva åtgärdas i stället för eller parallellt med insatser på individ eller gruppnivå.

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14

Irawati, Irawati, Yahya Yahya, Rifma Rifma y Anisah Anisah. "The Contribution of Moralist Leadership and Adhocracy Organizational Culture to the Performance of Public Elementary School Teachers in Lubuk Basung District". Journal of Social Research 2, n.º 9 (14 de agosto de 2023): 3117–34. http://dx.doi.org/10.55324/josr.v2i9.1371.

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The phenomenon found shows that the performance of public elementary school teachers in the Lubuk Basung sub-district is relatively low. It is suspected that the cause is moralist leadership and adhocracy organizational culture. This study aims to reveal whether the two factors of moralist leadership and adhocracy organizational culture contribute to the performance of public elementary school teachers in the Lubuk Basung sub-district. The hypotheses proposed in this study are: 1) Moralistic leadership contributes to teacher performance, 2) Adhocracy organizational culture contributes to teacher performance and 3) Moralist leadership and adhocracy organizational culture together contribute to teacher performance. The study population was 300 public elementary school teachers in Palembayan District. The sample was drawn using a stratified proportional random sampling technique. The selected sample was 90 people. To test the hypothesis, correlation, and regression analysis techniques were used. Data collection using a questionnaire that has been tested for validity and reliability. The results of data analysis show that: 1) Moralist leadership contributes 22.1% to teacher performance, 2) Adhocracy organizational culture contributes 19.7% to teacher performance and 3) Moralist leadership and adhocracy organizational culture together contribute 31.9% to teacher performance. The level of score achievement for these three variables (teacher performance, moralist leadership, and adhocracy organizational culture) is in a good category. The results of this study indicate that moralist leadership and adhocracy organizational culture are two factors that need to be applied by principals to improve the performance of public elementary school teachers in Lubuk Basung District.

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Reynebeau, Marc. "Brandlucht rond ‘foute’ schrijvers. Oude en nieuwe legitimaties in het Vlaamse collaboratiedebat". WT. Tijdschrift over de geschiedenis van de Vlaamse beweging 69, n.º 3 (1 de enero de 2010): 217–34. http://dx.doi.org/10.21825/wt.v69i3.12393.

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Het historische debat over de collaboratie van de Vlaamse beweging tijdens de Tweede Wereldoorlog bleef lang verstoord door moralistische en politieke argumenten, wat het inzicht in de historische complexiteit van het onderwerp vaak versluierde. De voorbije decennia is echter ook op dit terrein een uitgesproken verwetenschappelijking merkbaar. Dat maakt het boek Verbrande schrijvers, een nieuwe bundeling opstellen over flamingantische schrijvers tijdens de Tweede Wereldoorlog, zo opmerkelijk. Enerzijds doet Marnix Beyen daarin een veelbelovend voorstel om een nieuw onderzoeksparadigma op dit terrein te introduceren. Anderzijds getuigen de inleiding en enkele cruciale bijdragen van een ingesteldheid die moeilijk te rijmen is met de academische presentatie van het boek. Die vallen niet alleen op door een opvallend gebrek aan wetenschappelijke rigueur en van weinig kennis van zaken. Ze getuigen vooral van een ‘neonationalistische’ bevlogenheid die de historiografie over dit onderwerp opnieuw in haar oude zwakten doet hervallen: moralisme en politieke vooringenomenheid.________A burning smell surrounding collaborationist authors: Old and new arguments for justification in the debate about Flemish collaborationThe historical debate about the collaboration of the Flemish Movement during the Second World War has long been perturbed by moralistic and political arguments, which often obscured the insight into the historical complexity of the subject. However, during the past decades a distinctly more scientific approach may be noted in this area as well. That is why the book Verbrande schrijvers, a new collection of articles about authors supporting the Flemish Movement during the Second World War is so remarkable. On the one hand, Marnix Beyen proposes in this book the introduction of a very promising research paradigm in this area. On the other hand, the introduction and several crucial contributions manifest a mentality that is hardly consonant with the academic presentation of the book. They are noteworthy not only because of a notable lack of scientific consistency and a lack of expertise. They particularly manifest a ‘neo-nationalist’ enthusiasm that causes the historiography about this subject to fall prey again to its old weaknesses: moralism and political bias.

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Alexander, Bruce K., Gary A. Dawes, Govert F. van de Wijngaart, Hans C. Ossebaard y Michael D. Maraun. "The “Temperance Mentality”: A Comparison of University Students in Seven Countries". Journal of Drug Issues 28, n.º 2 (abril de 1998): 265–82. http://dx.doi.org/10.1177/002204269802800201.

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In response to a ‘temperance mentality’ questionnaire, university students from Iran, Bulgaria, the United States, and Italy expressed more support for ‘temperance moralism’ than did students from Canada, Ireland, and the Netherlands. On the other hand, students from all seven countries generally supported ‘non-moralistic drug prohibitionism,’ an attitude that appears more compatible with the contemporary harm-reduction movement. In every sample, students expressed more support for temperance items that were directed towards drugs and alcohol than they did for items that were directed at alcohol alone. We argue that understanding the “temperance mentality” on a transnational level may help society to avoid repeating some of the drug policy excesses of the past.

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17

Westphal, Manon. "For an Agonistic Element in Realist Legitimacy". Social Theory and Practice 48, n.º 1 (2022): 165–91. http://dx.doi.org/10.5840/soctheorpract20211217150.

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The article shows that an uncritical view of domination is a weakness of current accounts of realist legitimacy and it argues that an agonistic supplement can help overcome that weakness. Two accounts of realist legitimacy are discussed: the moral minimum account and the acceptance account. In each case, certain modifications of the argument are needed to establish a distance from moralism, but these modifications create an indifference to domination. The incorporation of an agonistic principle into realist legitimacy can solve this problem. The agonistic case for effective possibilities for contestation endows realist legitimacy with a critical stance towards arrangements that are unresponsive to criticism on the part of those who are subject to them without, however, introducing a moralist argument.

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Slater, Niall W. "‘Against Interpretation’: Petronius and art Criticism". Ramus 16, n.º 1-2 (1987): 165–76. http://dx.doi.org/10.1017/s0048671x00003295.

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For forty years a debate has raged in Petronian studies between the moralists and, for want of a better term, the anti-moralists. From Highet in the 1940's to Bacon and Arrowsmith in the 1950's and 60's, the moralists held a certain advantage. Whatever important divergences there were among these critics, all agreed on a Petronius who stood in some critical relation to his society. The dissenting voices have grown much louder of late. Ironically, the literary brilliance of Arrowsmith's New Critical reading of the Satyricon helped to turn the tide against the moralist viewpoint. The more apparent the literary sophistication of the Satyricon has become, the less willing late twentieth century readers have been to see a programmatic moral critique as its main purpose. Sullivan's view of Petronius as a ‘literary opportunist’ has come to dominate the field.With Graham Anderson's book, Eros Sophistes: Ancient Novelists at Play, the retreat from the position of Highet is now complete. We have finally reached the logical, New Critical conclusion that the Satyricon is an entirely self-contained literary game without any message whatsoever; in effect we are told that, like any serious piece of literature, the Satyricon ‘should not mean, but be’. Anderson is eager to disavow ‘the unproven conviction that every work must have a message, however diffusely or perversely expressed’.

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DRIVER, JULIA. "Moralism". Journal of Applied Philosophy 22, n.º 2 (agosto de 2005): 137–51. http://dx.doi.org/10.1111/j.1468-5930.2005.00298.x.

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20

Aubert, Christine. "Ideological Clash in L’Ovide moralisé". Beacon: Journal for Studying Ideologies and Mental Dimensions 2, n.º 1 (1 de abril de 2019): 010210910. http://dx.doi.org/10.55269/thebeacon.2.010210910.

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“The Art of love,” “Metamorphoses,” “Heroides” and “The Love Elegies” written by Publius Ovidius Naso, represent important formative elements of the Roman Catholic homiletic poem “The Moralised Ovid” (L’Ovide Moralisé) written in the early 14th century by an unknown author in Old French. In the article, the ideological use of allusions and reminiscences of this poem to “The Art of Love” and “The Loves”, is analysed. Based on the comparison of Ovid’s quotes on gender roles and Christian maxims, an attempt is made to evaluate the success of the methodology of citing “The Art of Love” and “The Loves” for the purposes of creating medieval Christian ideological narrations.

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21

Fossen, Thomas. "Political Legitimacy as a Problem of Judgment". Social Theory and Practice 48, n.º 1 (2022): 89–113. http://dx.doi.org/10.5840/soctheorpract20211214148.

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This paper examines the differences between moralist, realist, and pragmatist approaches to political legitimacy by articulating their largely implicit views of judgment. Three claims are advanced. First, the salient opposition among approaches to legitimacy is not between “moralism” and “realism.” Recent realist proposals for rethinking legitimacy share with moralist views a distinctive form, called “normativism”: a quest for knowledge of principles that solve the question of legitimacy. This assumes that judging legitimacy is a matter of applying such principles to a case at hand. Second, neither Rawls nor Habermas is a normativist about political legitimacy. The principles of legitimacy they proffer claim to express rather than adjudicate the legitimacy of a liberal-democratic regime, and thus cannot solve the question of legitimacy at a fundamental level. But perhaps we should question the normativist aspiration to theoretically resolving the problem to begin with. My third claim is that a “pragmatist” approach enables us to rethink political legitimacy more deeply by shifting focus from the articulation of principles to the activity of judging. Implicit in Rawls’s and Habermas’s theories I then find clues towards an alternative account of judgment, in which the question of legitimacy calls not for theoretical resolution but for ongoing practical engagement.

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22

Borges, Maria do Carmo Faustino. "MORALISMO E MISOGINIA EM AUTO DA ALMA, DE GIL VICENTE / MORALISM AND MISOGYNY IN AUTO DA ALMA, BY GIL VICENTE". Brazilian Journal of Development 6, n.º 9 (2020): 66862–71. http://dx.doi.org/10.34117/bjdv6n9-210.

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Endress, Laura. "Antigone, “cigoigne orde et vilz”". Reinardus / Yearbook of the International Reynard Society 28 (31 de diciembre de 2016): 65–80. http://dx.doi.org/10.1075/rein.28.05end.

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Le mythe d’Antigone transformée en cigogne a trouvé son chemin de l’Antiquité gréco-romaine vers le Moyen Âge occidental à travers les Métamorphoses ovidiennes, adaptés au XIVe siècle dans l’immense poème qu’est l’Ovide Moralisé. En retravaillant la matière mythologique dans le contexte chrétien, l’auteur de cette œuvre médiévale a fait de l’évocation succincte et anecdotique de la cigogne chez Ovide un discours moralisateur étendu qui multiplie les traits dépréciatifs attribués à l’oiseau blanc, en lui conférant une image foncièrement négative. La présente contribution tentera de mettre en lumière le cheminement et les possibles raisons de cette évolution, en examinant les différentes sources qui ont fourni des matériaux pour la composition du portrait tardo-médiévale de la cigogne moralisée.

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Heins, Volker. "Weber's Ethic and the Spirit of Anti-Capitalism". Political Studies 41, n.º 2 (junio de 1993): 269–83. http://dx.doi.org/10.1111/j.1467-9248.1993.tb01406.x.

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This article explores Max Weber's critique of socialism in relation to his own diagnosis of modern capitalism and its pathologies. Weber does not defend the capitalist ‘system’ directly against its left-wing critics. Rather, he identifies and denounces those social forces which threaten to undermine the liberal ‘spirit’ of capitalism. One of these forces turns out to be capitalism itself, insofar as it favours the bureaucratization and cartelization of business units, the closure of markets, and growing lobby-driven state intervention. Weber distinguishes two basic types of socialist criticism: pan-moralism and ultra-rationalism, both criticized for their lack of ‘intellectual honesty’. Pan-moralists look out for a project which is considered hopelessly unfeasible. Ultra-rationalists tend to tear down – unintentionally – the last barriers against the total bureaucratization of social life. Both the theoretical structure and some weak points of this Weberian counter-criticism are elaborated.

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25

KEVINS, ANTHONY, ALEXANDER HORN, CARSTEN JENSEN y KEES VAN KERSBERGEN. "Motive Attribution and the Moral Politics of the Welfare State". Journal of Social Policy 49, n.º 1 (13 de marzo de 2019): 145–65. http://dx.doi.org/10.1017/s0047279419000175.

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AbstractThis article explores the moral politics of the welfare state and the social conflicts that underlie them. We argue that existing research on the moralism of redistributive and social policy preferences is overly one-dimensional, with a longstanding concentration on attitudes toward welfare state beneficiaries. To widen our understanding of the phenomenon, we introduce the concept of motive attribution: that is, how people answer the question “what drives others to take the positions that they hold?” Doing so allows us to shift the subject of moralistic attitudes, with a move toward uncovering what citizens think of those who hold a given social policy stance. The article then lays out a first systematic overview of motive attributions using an original dataset built from nationally representative surveys conducted in ten Western democracies. Comparing responses across these countries, we draw out important cross-national differences in ascribed motives, including within welfare state regime types.

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van den Brink, Gabriël. "Kinderlijk moralisme". Beleid en Maatschappij 42, n.º 3 (octubre de 2015): 278–79. http://dx.doi.org/10.5553/benm/138900692015042003012.

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Possamaï, Marylène. "L’hypotypose d’Envie dans l’Ovide moralisé en vers". ACTA UNIVERSITATIS LODZIENSIS. FOLIA LITTERARIA ROMANICA, n.º 11 (24 de abril de 2016): 57–76. http://dx.doi.org/10.18778/1505-9065.11.05.

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Dans l’Ovide moralisé du XIVe siècle, comme dans les Métamorphoses d’Ovide que l’ouvrage se donne pour dessein de traduire et d’allégoriser, la figure et l’action de la personnification d’Envie au livre II répondent aux définitions de l’hypotypose : tout d’abord le portrait et les actions d’Envie sont véritablement mis en scène et provoquent une rupture dans le discours. Ensuite la figure de la personnification est propre à émouvoir le lecteur, et c’est même sans doute l’une de ses fonctions essentielles, d’autant plus que l’écrivain s’efface pour laisser surgir la scène dans toute son horreur. Enfin, la peinture des actions d’Envie concerne l’une des « manifestations collectives de l’activité humaine » les mieux représentées, celle du péché d’Envie, et fonctionne comme une « image de mémoire » pour les lecteurs du moraliste.

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Carroll, N. "MODERATE MORALISM". British Journal of Aesthetics 36, n.º 3 (1 de julio de 1996): 223–38. http://dx.doi.org/10.1093/bjaesthetics/36.3.223.

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FULLINWIDER, ROBERT K. "On Moralism". Journal of Applied Philosophy 22, n.º 2 (agosto de 2005): 105–20. http://dx.doi.org/10.1111/j.1468-5930.2005.00296.x.

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Stavrakakis, Yannis y Anton Jäger. "Accomplishments and limitations of the ‘new’ mainstream in contemporary populism studies". European Journal of Social Theory 21, n.º 4 (8 de agosto de 2017): 547–65. http://dx.doi.org/10.1177/1368431017723337.

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Two recent books on populism represent more than any other the new mainstream in populism studies. Through a reconstruction of the main arguments advanced by Jan-Werner Müller, on the one hand, and Cas Mudde and Cristóbal Rovira Kaltwasser, on the other, this article aims to highlight both the significant accomplishments as well as the main limitations of this orientation. Special attention is given to the way in which the two projects deal with the relationship between populism and democracy. In this respect, substantial differences emerge between them, largely due to the different scope of each intervention: Müller articulates a polemical argument, while Mudde and Kaltwasser seem to encompass a more nuanced research agenda. And yet, despite all their differences, the two books share a common definitional basis when they identify moralization and moralism as the kernel of populist ideology. It is here, however, that the shaky basis of the new mainstream is revealed. Apart from betraying substantive continuities with a discredited Cold War pluralism, this moralistic stress seems ultimately inadequate to function as the central criterion for the differential identification of populism.

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Coady, C. A. J. "Moralism and Anti-Moralism: Aspects of Bonhoeffer’s Christian Ethic". Sophia 51, n.º 4 (30 de octubre de 2012): 449–64. http://dx.doi.org/10.1007/s11841-012-0340-2.

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Gundersheimer, Werner L. "Renaissance Concepts of Shame and Pocaterra'sDialoghi Delia Vergogna". Renaissance Quarterly 47, n.º 1 (1994): 34–56. http://dx.doi.org/10.2307/2863110.

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Persons of authority in early modern Europe—whether parents, preachers or princes—knew well that among the resources available to them for controlling behavior and maintaining hierarchies, there was always shame. Humankind, to its woe, had experienced shame in the Garden of Eden. Noah had been shamed by his nakedness, Sarah by her barrenness, Jacob by his effeminate body, Potiphar's wife through her brazen advances. Hesiod had introduced two sorts of shame: the right kind, derived from modesty; and the wrong kind, produced by poverty. These instances, and many others from ancient and medieval sources, lay at hand for easy use by Renaissance moralists, and who is not a moralist? Applying their own imaginative skills to techniques and rituals of humiliation, medieval and early modern people devised such innovations as thepitture infamanti, the dunce cap, the stocks, the charivari, the yellow badge.

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Greenway, Tyler S., Joel Jin, Abigail M. Shepherd y Sarah A. Schnitker. "Beyond the Liberal–Conservative Binary: Generosity, Religion, and a Latent Profile Analysis of Moral Foundations in a Christian Sample". American Behavioral Scientist 63, n.º 14 (31 de mayo de 2019): 1938–64. http://dx.doi.org/10.1177/0002764219850867.

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This study conducted an experiment to examine the associations between moral foundations profiles, religion, and generosity ( N = 313). Previously identified profiles were replicated with latent profile analyses based on the Moral Foundations Questionnaire (MFQ). Four MFQ profiles (Neutral, High Moralist, Moderate, and Individuator) were identified in this study of Christian church attenders. Significant differences across these four profiles are associated with distinctions in generosity, some components of empathy, religiousness, and political ideology. Compared with the other three profiles, individuals with the Individuator profile donated more of their participant payment to a charitable organization run by a religious out-group (Muslims). In contrast, there were no differences between profiles on donations to the in-group, secular groups, or total donations. Religious fundamentalism was lowest among Individuators and highest among High Moralists, the latter of whom also reported higher interpersonal generosity than Moderates.

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

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

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35

Ortiz Millán, Gustavo. "Moralismo y esteticismo". Análisis Filosófico 40, n.º 1 (1 de mayo de 2020): 139–48. http://dx.doi.org/10.36446/af.2020.333.

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El esteticismo y el moralismo son dos vicios de desmesura en los que se sobredimensionan los valores estéticos o morales en situaciones en las que están en juego otros valores que también deberían tomarse en cuenta, pero se subvaloran. Carlos Pereda sostiene que son patologías del juicio y argumenta que la literatura ha sido víctima de distintas variantes de estos vicios. Para ello, distingue entre diferentes formas de esteticismo y de moralismo, y analiza cómo algunas de ellas tienen implicaciones a nivel semántico y de comunicación. Pereda propone un “modelo reflexivo” que contrarrestre el vértigo simplificador que representan estas patologías. En esta nota, examino críticamente la teoría de Pereda y propongo otros modos que puede tomar el análisis del esteticismo y del moralismo.

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Lavik, Trygve. "Hva er moralisme?" Norsk filosofisk tidsskrift 51, n.º 03 (8 de septiembre de 2017): 81–91. http://dx.doi.org/10.18261/issn.1504-2901-2017-03-02.

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37

Hache, Emilie y Bruno Latour. "Morale ou moralisme ?" Raisons politiques 34, n.º 2 (2009): 143. http://dx.doi.org/10.3917/rai.034.0143.

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Nistad, Bjørn. "Moralisme og kaldkrigsretorikk". Nordisk Østforum 28, n.º 01 (29 de abril de 2015): 79–81. http://dx.doi.org/10.18261/issn1891-1773-2015-01-05.

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Todorov, Tzvetan. "Un nouveau moralisme". Le Débat 107, n.º 5 (1999): 151. http://dx.doi.org/10.3917/deba.107.0151.

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Aeschimann, Eric. "Le moralisme médiatique". Le Débat 138, n.º 1 (2006): 104. http://dx.doi.org/10.3917/deba.138.0104.

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Kekäläinen, Markku. "‘I felt a noble shock’: James Boswell in German Princely Courts". Sjuttonhundratal 10 (31 de agosto de 2013): 87. http://dx.doi.org/10.7557/4.2622.

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The article deals with James Boswell’s (1740–1795) attitudes towards the courtly milieu in the context of eighteenth-century British court discourse. The central argument is that, strongly contrary to the anti-court ethos of his intellectual and social milieu, Boswell had an affirmative and enthusiastic attitude towards the court. Moreover, the fact that he was neither an Addisonian moralist ‘spectator’ nor a cynical court aristocrat like Lord Chesterfield, but in many senses a highly affective ‘man of feeling’ of the age, did not diminish the uniqueness of his positive view of court culture. On the one hand, Boswell’s appreciation of the court was connected with his firm monarchism and belief in hereditary rank; on the other hand, he was aesthetically fascinated by the splendour and magnificence of the courtly milieu. His appraisal of the court did not include the common-sense moralism of the moral weeklies or the cynical observations of the aristocratic court discourse; rather his attitude was immediate, emotional, and enthusiastic in the spirit of the cult of sensibility.

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Feimer, Joel N. "Medea in Ovid's Metamorphoses and the Ovide Moralisé: Translation as Transmission". Florilegium 8, n.º 1 (enero de 1986): 40–55. http://dx.doi.org/10.3138/flor.8.004.

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Ovide Moralisé of the early fourteenth century is much more than a translation into Old French of the first-century Latin Metamorphoses of Ovid. It has long been observed that mediaeval translators were not driven by a passion for "accuracy," or torn by a sense of the futility of their task as their modern counterparts have been. As a comparison of the two texts clearly shows, the mediaeval poet augmented Ovid's work where he found it lacking, displaying an encyclopaedic erudition in the process. The author of Ovide Moralise also adapted the pagan content of Ovid's Metamorphoses to convey Christian dogma to his audience. Every narrative element, every character, and every symbol is employed to represent a Christian significance by means of allegorical exegeses which are as long as or longer than the passages they explicate.

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43

Brenkert, George G. "“The Environment, The Moralist, The Corporation and its Culture”". Business Ethics Quarterly 5, n.º 4 (octubre de 1995): 675–97. http://dx.doi.org/10.2307/3857409.

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Abstract:Contemporary society faces a wide range of environmental problems. In what ways might business be part of the solution, rather than the problem? The Moralist Model is one general response. It tends to focus on particular corporations which it treats as moral agents operating within our common moral system. As a consequence, it claims that, with various (usually modest) changes, corporations may become environmentally responsible.This paper contends, on the contrary, that business has its own special “ethics,” which relates not simply to the internal nature of the corporation but also to the corporate (free market) system. Given this special ethics, business cannot in general be environmentally responsible in the manner that the Moralists demand. Instead, more far-reaching changes are needed within corporations and the economic system to promote environmental responsibility. Though the requisite changes are significant, there are forces pushing in the direction which the paper identifies.

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44

Murillo Chinchilla, Verónica. "Les Diaboliques de Barbey d’Aurevilly : Un éloge de la provocation. Regard sur la nouvelle Le bonheur dans le crime". LETRAS, n.º 54 (31 de agosto de 2013): 91–108. http://dx.doi.org/10.15359/rl.2-54.5.

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Cet article analyse la nouvelle Le bonheur dans le crime de l’écrivain français, Barbey d’Aurevilly dans le but de mettre en exergue les trois axes sur lesquels se déplie l’idée esthétique de l’auteur : l’image de la femme, la notion d’amour et l’idéalisation de la transgression. L’intention moraliste à la base du recueil Les Diaboliques (auquel appartient Le Bonheur dans le crime), se transforme en une sorte d’éloge de la beauté du Mal. El presente artículo analiza la novela corta Le bonheur dans le crime (La dicha en el crimen) del francés Barbey d’Aurevilly, con el objetivo de destacar los tres ejes en torno a los cuales se despliega la idea estética del autor: la imagen de la mujer, la noción de amor y la idealización de la transgresión. La intención moralista que dio origen a la recopilación de Les Diaboliques (al cual pertenece Le Bonheur dans le crime), se transforma de cierta manera en un elogio a la belleza del Mal.

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45

Pandey, Beerendra. "Aestheticism Versus Moralism". Journal of Philosophy: A Cross-Disciplinary Inquiry 1, n.º 3 (2005): 2–4. http://dx.doi.org/10.5840/jphilnepal20051312.

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Sax, Benjamin. "Nietzsche's New Moralism". European Legacy 12, n.º 1 (febrero de 2007): 83–86. http://dx.doi.org/10.1080/10848770601081162.

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Galvin, Richard Francis. "Limited legal moralism". Criminal Justice Ethics 7, n.º 2 (junio de 1988): 23–36. http://dx.doi.org/10.1080/0731129x.1988.9991838.

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Taylor, Craig. "Art and Moralism". Philosophy 84, n.º 3 (5 de junio de 2009): 341–53. http://dx.doi.org/10.1017/s0031819109000357.

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AbstractMrs. Digby told me that when she lived in London with her sister, Mrs. Brooke, they were every now and then honoured by the visits of Dr. Johnson. He called on them one day soon after the publication of his immortal dictionary. The two ladies paid him due compliments on the occasion. Amongst other topics of praise they very much commended the omission of all naughty words. ‘What! my dears! then you have been looking for them?’ said the moralist. The ladies, confused at being thus caught, dropped the subject of the dictionary. (H.D. Best, Personal and Literary Memorials, London, 1829, printed in Johnsonian Miscellanies Vol. 2, G. Birkbeck Hill (ed.) (London: Constable & Co.,1897))

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Simpson, Evan. "Marxism and Moralism". Dialogue 29, n.º 4 (1990): 583–88. http://dx.doi.org/10.1017/s0012217300048289.

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Moral philosophers continue to divide on the conundrum of Marx and morality — how a ferocious moral critic of nineteenth-century capitalism could also denounce morality as an ideological snare and delusion. In Marxism and the Moral Point of View, Kai Nielsen brings together many years of thought on both terms of the question, rightly seeking a balance between Marx's moralism and Marx's anti-moralism.

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Wacquant, Loïc. "Moralisme et panoptisme punitif". Sociologie et sociétés 33, n.º 1 (2001): 139. http://dx.doi.org/10.7202/001832ar.

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