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1
Allen, James Sloan. "Plato: The Morality and Immorality of Art". Arts Education Policy Review 104, n. 2 (novembre 2002): 19–24. http://dx.doi.org/10.1080/10632910209605999.
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Simmons, Sherwin. "Ernst Kirchner's Streetwalkers: Art, Luxury, and Immorality in Berlin, 1913-16". Art Bulletin 82, n. 1 (marzo 2000): 117. http://dx.doi.org/10.2307/3051367.
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Darenskiy, V. Yu. "THEORETICAL AESTHETICS OF L. TOLSTOY AS A MANIFEST OF ANTI-MODERNISM". Bulletin of Udmurt University. Series History and Philology 29, n. 5 (25 ottobre 2019): 805–11. http://dx.doi.org/10.35634/2412-9534-2019-29-5-805-811.
Testo completoAbstract (sommario):
The article is devoted to the interpretation of L. Tolstoy’s theoretical aesthetics as a part of the literary process - as a kind of “manifesto” directed against the emerging modernism (anti-traditionalism). The main components of L. Tolstoy’s aesthetic theory, which are interpreted as worldview principles that most effectively oppose the “death of art” (V. Weidle) in the “postmodern situation” and anti-artistic requirements of the “consumer society”, are considered. The aesthetic concept of L. Tolstoy is interpreted as a strategy to combat the imposition of perverted tastes and immorality in art. The main components of this theory and their interrelation are allocated. L. Tolstoy's aesthetics is considered as an important value basis of modern art education.
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Pascale, Marius A. "Art Horror, Reactive Attitudes, and Compassionate Slashers". International Journal of Applied Philosophy 33, n. 1 (2019): 141–59. http://dx.doi.org/10.5840/ijap201981116.
Testo completoAbstract (sommario):
In “The Immorality of Horror Films,” philosopher and film scholar Gianluca Di Muzio proposes an analytic argument that aims to prove horror narratives, particularly slashers, unethical. His Argument from Reactive Attitudes contests slashers encourage pleasurable responses towards depictions of torture and death, which is possible only by suspending compassionate reactions. Doing so degrades sympathy and empathy, causing desensitization. This article will argue Di Muzio’s ARA, while valuable to discussion of art horror and morbidity, fails to meet its intended aim. The ARA contains structural flaws in its logic, compounded by reliance on insufficient evidence. Additionally, Di Muzio does not adequately consider or rebut prominent aesthetic concerns, including ontological and moral distance of representations. Lastly, the argument utilizes a flawed classificatory schema that undermines its primary goal. Even narrowly confined to slashers, the ARA cannot explain alternative reasons for engaging with horror, nor does it account for those nuanced slasher works designed to foster compassion. The project concludes by offering a modified ARA with greater potential to accurately analyze the interrelation between art horror and morality.
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Kieran, Matthew. "Creativity, Virtue and the Challenges from Natural Talent, Ill-Being and Immorality". Royal Institute of Philosophy Supplement 75 (ottobre 2014): 203–30. http://dx.doi.org/10.1017/s1358246114000241.
Testo completoAbstract (sommario):
We praise and admire creative people in virtually every domain from the worlds of art, fashion and design to the fields of engineering and scientific endeavour. Picasso was one of the most influential artists of the twentieth century, Einstein was a creative scientist and Jonathan Ive is admired the world over as a great designer. We also sometimes blame, condemn or withhold praise from those who fail creatively; hence we might say that someone's work or ideas tend to be rather derivative and uninspired. Institutions and governmental advisory bodies sometimes aspire, claim or exhort us to enable individual creativity, whether this is held to be good for the individual as such or in virtue of promoting wider socio-economic goods. It is at least a common thought that people are more self-fulfilled if they are creative and society more generally is held to be all the better for enabling individual creativity.
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Zakharov, Vladimir. "The Brilliance of The Double: Why Don’t Critics Understand Dostoevsky?" Неизвестный Достоевский 7, n. 3 (settembre 2020): 31–53. http://dx.doi.org/10.15393/j10.art.2020.4941.
Testo completoAbstract (sommario):
In the euphoria of the success of Poor Folk Dostoevsky wrote an inventive work — a fantastical novel with an absurd plot, in which two completely similar characters act: two Yakov, two Petroviches, two Golyadkins, two titular councilors serving in the same department. Their similarity is not explained in any way. According to the author, this is “a completely inexplicable incident,” however, critics keep trying to explain the appearance of the double. The range of interpretations is extensive — from the rationalistic and empirical rejection of fantastika to numerous psychopathological, ethical, social and other concepts of it. They have the same status: they are all nontextual readings of the work. Critics do not read Dostoevsky, rather, they compose their own version of The Double. It all started with Belinsky, who made factual errors in the analysis of The Double. Dobrolyubov frankly admitted that his explanation of the double was formed “while thumbing through” the story. All subsequent interpretations are variations of their explanations of fantastika. Dostoevsky was sensitive to the misunderstanding of readers and critics. In 1862 and 1864, he created drafts with the aim of revising The Double. Unable to carry out this plan, in September 1866 Dostoevsky cut down the magazine’s editorial staff and made other changes that polemically opposed the interpretations of Belinsky and Dobrolyubov. The analysis of the two editions of The Double and the materials in the 1862-1864 notebooks (Russian State Library. F. 93.I.2.6 and 93.I.2.7) demonstrate that Dostoevsky did not think of The Double as a ghost, hallucination, or the delirium of a madman, but, rather, considered him a real character in the story. Denying the similarity and protesting against the immorality of the younger Golyadkin, the elder proclaims: man is unique. This idea was a development of the anthropological principle that Dostoevsky discovered in Poor Folk and later vividly expressed in Notes from the Underground.
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Zakharov, Vladimir. "The Brilliance of The Double: Why Don’t Critics Understand Dostoevsky?" Неизвестный Достоевский 7, n. 3 (settembre 2020): 31–53. http://dx.doi.org/10.15393/j9.art.2020.4941.
Testo completoAbstract (sommario):
In the euphoria of the success of Poor Folk Dostoevsky wrote an inventive work — a fantastical novel with an absurd plot, in which two completely similar characters act: two Yakov, two Petroviches, two Golyadkins, two titular councilors serving in the same department. Their similarity is not explained in any way. According to the author, this is “a completely inexplicable incident,” however, critics keep trying to explain the appearance of the double. The range of interpretations is extensive — from the rationalistic and empirical rejection of fantastika to numerous psychopathological, ethical, social and other concepts of it. They have the same status: they are all nontextual readings of the work. Critics do not read Dostoevsky, rather, they compose their own version of The Double. It all started with Belinsky, who made factual errors in the analysis of The Double. Dobrolyubov frankly admitted that his explanation of the double was formed “while thumbing through” the story. All subsequent interpretations are variations of their explanations of fantastika. Dostoevsky was sensitive to the misunderstanding of readers and critics. In 1862 and 1864, he created drafts with the aim of revising The Double. Unable to carry out this plan, in September 1866 Dostoevsky cut down the magazine’s editorial staff and made other changes that polemically opposed the interpretations of Belinsky and Dobrolyubov. The analysis of the two editions of The Double and the materials in the 1862-1864 notebooks (Russian State Library. F. 93.I.2.6 and 93.I.2.7) demonstrate that Dostoevsky did not think of The Double as a ghost, hallucination, or the delirium of a madman, but, rather, considered him a real character in the story. Denying the similarity and protesting against the immorality of the younger Golyadkin, the elder proclaims: man is unique. This idea was a development of the anthropological principle that Dostoevsky discovered in Poor Folk and later vividly expressed in Notes from the Underground.
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Davies, Jude. "The Occasions of Theodore Dreiser’s Literary Criticism – a View from the Theodore Dreiser Edition". Literature of the Americas, n. 11 (2021): 271–88. http://dx.doi.org/10.22455/2541-7894-2021-11-271-288.
Testo completoAbstract (sommario):
Theodore Dreiser published over fifty items of literary criticism between 1900 and 1945 on a wide variety of subjects, while additional discussion of literary matters is scattered through his correspondence, memoirs, unpublished speeches, and cultural and philosophical essays. Hitherto this work has proved useful piecemeal, in its illumination of Dreiser’s fiction, while a few outstanding pieces have served to define Dreiser’s version of realism or literary naturalism. This essay takes the literary criticism seriously as a body of work in itself, sketching out some categories and topics, and providing detailed historical contexts for several items, which reveal under-appreciated nuances and engagements in even better-known pieces such as “True Art speaks Plainly” and “Life, Art and America.” The essay sees coherence across the diverse foci of Dreiser’s literary criticism via the concept of the “occasions of literary criticism,” by which is meant the historical and cultural contexts into which he was writing. It charts the roots of Dreiser’s literary criticism in his need to respond to charges of “literary immorality,” its growth through his very particular response to censorship, and its maturity in his suggestion, in a speech given as part of the peace conference in Paris in 1938, of an American literary tradition dedicated to social justice, taking in Mark Twain and H. D. Thoreau as well as the expected cohort of realists and naturalists. The essay concludes by relating these contexts and preoccupations to the history and practice of the Theodore Dreiser Edition.
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Shafranskaya, Eleonora Fedorovna, e Gulchira Talgatovna Garipova. "Bacha Boy in Russian Cultural Reception". Polylinguality and Transcultural Practices 19, n. 1 (16 marzo 2022): 36–49. http://dx.doi.org/10.22363/2618-897x-2022-19-1-36-49.
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The article examines the type of culture, the institution that the Russian colonialists faced upon their arrival in the Turkestan region in the ХIХth century - the art of bacha boys. The mismatch of mentality - European and Asian - gave rise to rejection of this institution among the newcomers, who took key administrative positions and charted a course to fight Bachism. The actual destruction of the bacha boys falls on the Soviet period (the play Ecstasy with the Pomegranate from the repertoire of the Ilkhom Theater reflects this process). The authors of the article trace the growing discourse associated with rejection of bacha boys in Russian publicism (articles and fragments of memoirs by V.V. Vereshchagin, N.S. Lykoshin, D.N. Logofet and others), and also analyze the points of view of a number of Russian artists and writers that does not coincide with the official position (N.N. Karazin, V.G. Yan, Usto Mumin, E. Alennik). In the process of reasoning the authors come to the conclusion that the art of bachа boys was organic for Central Asian culture, it correlates with Sufi practices. The article presents arguments from the judgments of Islamic theologians, Russian Islamic scholars, and the Sufi poet Jalaladdin Rumi According to the authors, the so-called evidence-based practice of prerevolutionary persecutors of вacha boys for their alleged immorality is based on rumors and speculation, with which folklore reality usually works, mythologizing this or that phenomenon. N.N. Karazin writes the novel Atlar precisely in the algorithm of the rehabilitation of the вacha boys.
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Terekhova, Irina. "ART SPECIFICS OF «FORGOTTEN» FAIRY-TALE PROSE BY MARKO VOVCHOK". LITERARY PROCESS: methodology, names, trends, n. 19 (2022): 71–76. http://dx.doi.org/10.28925/2412-2475.2022.19.9.
Testo completoAbstract (sommario):
The proposed article is devoted to the study of the artistic specifics of «forgotten» fairy tale prose by Marko Vovchko. In modern literary criticism, despite some achievements in the field of research of the fairy-tale heritage of the writer, there are still works that have never been subjected to critical analysis, an example of this − the collection «Fairy Tales and Tales of Marko Vovchko» (1874). Today, this publication, without receiving proper evaluation, is in the shadow of the author's work. The only exception is the folklore-historical story «Marusya», and the rest of the works: «Queen I», «Perfect Chicken», «Inventor» have not received their literary assessment. Therefore, the fairy-tale prose of Marko Vovchko is gradually returning from oblivion to the modern reader. Note that this process is accompanied by the need for detailed and in-depth rethinking. Thus, the proposed study is relevant because it aims to prove the originality of the unknown to critics of the fairy-tale work of the writer. In the given article with the help of biographical method, method of analysis and synthesis, text analysis the artistic originality of Marko Vovchko's fairy-tale prose is determined. The fairy-tale works of the author «Queen I», «Perfect Chicken», «Inventor» in their genre direction- social and domestic fairy tales are practically not studied. They reveal moral and ethical issues due to social and psychological factors. The most prominent in the above-mentioned works of the writer is the problem of selfishness and meanness of the human soul, which in turn is subject to the pressing social problem − the dominance of lordly arbitrariness, which leads to fatal consequences. The outlined problem acquires a corresponding gradation here: first it is revealed in the fairy tale «Queen I», later it is actualized in «Perfect Chicken», and acquires a special tragic sound in «Inventor». First of all, you should pay attention to the titles of the analyzed fairy tales. They have a kind of ironic connotation, which is revealed at the end. For example, in the plot of the fairy tale «Queen I» ridiculed such flaws as the arrogance and arrogance of human nature, in «Perfect Chicken» − a hint of immorality of the so-called «perfect» lordly behavior, in the fairy tale «Inventor» − expressed hidden irony of the romantic idea transformation of society. The article also clarifies the basic principles of storytelling in the collection «Fairy Tales and Tale of Marko Vovchko»: the presence of a social plot, uniformity in the development of events, a combination of romantic and realistic stylistic features in the image of reality, psychology as one of the basic principles of fairy tales.
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Simon, Elliott M. "Thomas More's Historical Legacy: The Tudor Tragedies of King Richard III". Moreana 57 (Number 214), n. 2 (dicembre 2020): 171–201. http://dx.doi.org/10.3366/more.2020.0083.
Testo completoAbstract (sommario):
Thomas More's History of Richard III is a metahistory, rich in factual and fictional details. I will discuss More's concept of historiography as a rhetorical art and how his presentation of history transformed details of what was imperfectly known about Richard III into a polemic about what should be believed as an irrefutable truth. More's conception of history is much more amorphous than modern theories. He incorporated classical myths, literature, history, and philosophy along with phantasies, dreams, and oral testimonies to recreate his historical Richard III as a tragic figure. More saw patterns of immoral behavior deeply rooted in the histories of the Plantagenet kings from the twelfth century to 1485 as if the sins of the fathers are repeated by their children. More used his sources, the antiquarian John Rous, the historian Polydore Vergil, and the oral history of Archbishop/Cardinal John Morton to prove that the immorality of the Plantagenets, embodied in Richard III, was a curse that will be purged from England by the ascendance of Henry VII. William Shakespeare copied and embellished More's tragic vision of Richard III. Their historical facts and fictions enhanced their moral signification of the rise and fall of Richard III in English history.
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Walton, Chris. "Composer in Interview: Edward Rushton – an Englishman in Switzerland". Tempo, n. 218 (ottobre 2001): 7–10. http://dx.doi.org/10.1017/s0040298200008639.
Testo completoAbstract (sommario):
A time there was when it was de rigueur for the self-respecting English composer to sample the life and art of our Germanic neighbours. A little time in the Land der Musik, it seemed, might help them make their own a little less ohne. Elgar supped at the springs in the Bavarian Highlands; Sullivan, Stanford and others in the Leipzig low-lands. It remains perplexing to the German mind that a reference to the ‘Frankfurt School’ in conversation with an Englishman can elicit praise for Percy Grainger, Roger Quilter and Co., but not a word about Adorno. Even Britten would have studied with Alban Berg, had the RCM not declared him ‘immoral’, thus forcing Ben to seek out immorality closer to home. To be sure, the rise of National Socialism reversed the tide for a while (the present writer is typical of his generation in that he owes the quality of his musical education to German-Jewish émigrés). But Gemiania proves today as seductive as ever to the English. Thanks to better pay and employment prospects, our finest graduates are regularly lured across the water to join their countrymen in maintaining the high standards of provincial German opera houses and orchestras. Our composers might on the whole be not as popular; but mentioning the name of Brian Ferneyhough still elicits the same mixture of awe, reverence and enthusiasm in German conservatories and radio studios as would a reference to the Pope in Cracow or to David Beckham at Old Trafford.
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Buana, Cahya. "Nilai-Nilai Moralitas dalam Syair Jahiliyah Karya Zuhair Ibnu Abi Sulma". Buletin Al-Turas 23, n. 1 (31 gennaio 2017): 87–101. http://dx.doi.org/10.15408/bat.v23i1.4803.
Testo completoAbstract (sommario):
Abstrak Masa Jahiliyah selalu identik dengan dengan kebodohan dan amoralitas. Namun demikian, berdasarkan fakta sejarah, bangsa Arab pada masa Jahiliyah telah mengenal seni sastra yang berkualitas tinggi, baik dari segi isi maupun gaya bahasa. Syair sebagai karya sastra yang sulit dan rumit ternyata telah lama berkembang di Jazirah Arab, sebagaimana berkembang di kerajaan-kerajaan besar sekitarnya seperti Romawi dan Persia yang terkenal dengan peradabannya yang sangat tinggi di masa itu. Syair sebagai karya seni tidak terlepas dari unsur emosi, imajinasi, ide, dan gaya bahasa yang indah. Unsur-unsur ini tentu saja sulit diekspresikan oleh masyarakat yang tidak memiliki rasa seni dan budaya yang tinggi. Jika demikian, benarkah bangsa Arab Jahiliyah adalah bangsa yang benar-benar tidak mengenal peradaban dan tidak mengenal nilai-nilai moralitas? Melalui kajian Strukturalis genetik terhadap syair karya Zuhair ibnu Abi Sulma seorang penyair sekaligus filsuf bangsa Arab Jahiliyah, penulis mengungkap nilai-nilai moralitas yang terdapat dalam kehidupan bangsa Arab pada masa Jahiliyah. Berdasarkan hasil analisis, terbukti bahwa bangsa Arab Jahiliyah telah mengenal nilai-nilai moralitas universal baik yang bersumber dari pengalaman hidup, maupun nilai-nilai keimanan. Secara umum, nilai-nilai moralitas yang mereka pahami bukan bersumber dari keyakinan terhadap Tuhan, melainkan bersumber dari pengalaman hidup.---Abstract Period of Ignorance always synonymous with ignorance and immorality. However, based on historical facts, the Arabs at the time of Ignorance had known literary art of high quality, both in terms of content and style. Poem as a literary work difficult and complicated turns have long been grown in the Arabian Peninsula, as developed in the kingdoms surrounding large as the Roman and Persian civilization is known for very high at that time. Poem as a work of art can not be separated from the element of emotion, imagination, ideas, and style that is beautiful. These elements are of course difficult to be expressed by people who do not have a sense of art and high culture. If that, did the Arabs Ignorance is the nation that really knows no civilization and do not know the values of morality? Through genetic studies of the poetry works Structuralists Zuhair Ibn Abi Sulma poet and philosopher of the Arabs of ignorance, the authors reveal the moral values contained in the life of the Arabs at the time of Ignorance. Based on the analysis, it is evident that the Arabs of ignorance have known values of universal morality both from life experiences, as well as the values of faith. In general, the values of morality they understood not from belief in God, but rather comes from life experience.DOI: 10.15408/al-turas.v23i1.4803
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Kholid Saifulloh. "STUDI KRITIS HUKUM WASILAH MAKSIAT". Al-Majaalis : Jurnal Dirasat Islamiyah 7, n. 1 (20 novembre 2019): 43–71. http://dx.doi.org/10.37397/almajaalis.v7i1.121.
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Every Muslim is certainly afraid to commit immorality to Allah subhanahu wa ta'ala, because he is aware that all forms of disobedience to Him are sin. However, sometimes the act done by someone is unwittingly has the potential to give birth to immorality. On the one hand, maybe the person is not aware of this potential; because basically there is no intention of him at all to act. But on the other hand, those who witnessed this saw that disobedience was the result of that action, so they were motivated to do the same thing, especially those who indeed wanted the immorality from the beginning. This paper examines thoroughly the laws relating to cases that have the potential to become immoral immorality.
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Carolin, Andy. "Apartheid's Immorality Act and the fiction of heteronormative whiteness". Tydskrif vir Letterkunde 54, n. 1 (24 marzo 2017): 111–28. http://dx.doi.org/10.17159/tvl.v.54i1.7.
Testo completoAbstract (sommario):
This article traces both the centrality and fragility of the figure of the heterosexual white male to the moral and ideological core of the apartheid regime. Through a comparative reading of Zakes Mda's The Madonna of Excelsior (2002) and Gerald Kraak's Ice in the Lungs (2006), the article examines how apartheid's Immorality Act functioned as the legislative mechanism to produce and police heteronormative whiteness. The randomness and unpredictability of sexual desire in both historical novels expose the tenuousness of this idealised heteronormative whiteness that lay at the centre of the apartheid project. Situated within the moral panic and political turmoil of the 1970s, the novels identify sex as a powerful lens through which to read the history of apartheid. While Mda's satirical novel focuses on transgressive interracial sexual desire, Kraak's realist text explores same-sex desire and intimacy. My reading of the two novels engages with the political history of apartheid's sexual policing and insists on the inextricable entanglement of its heteronormative and racial supremacist provisions. The traditional ideological centrality of the vulnerable white woman is displaced in the novels by white men whose transgressive sexual desires for black women (in Mda's novel) and other white men (in Kraak's) refuse the certainty and naturalness of heteronormative whiteness.
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Rosifany, Ony. "KETENTUAN HUKUM TINDAK PIDANA PENCABULAN TERHADAP ANAK DIBAWAH UMUR MENURUT UNDANGUNDANG PERLINDUNGAN ANAK". LEGALITAS 5, n. 2 (25 gennaio 2021): 90. http://dx.doi.org/10.31293/lg.v5i2.5112.
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One of the triggers for the crime of sexual immorality in this case is the rapid development of information and technology flows. Fornication is an act carried out by someone who is motivated by sexual desire to do things that can arouse lust, thereby causing self-satisfaction. What is troubling society is the criminal act of child sexual abuse, whether it is a boy or a girl. Fornication is an act committed by someone who is motivated by sexual desire.In general, the factors that cause the crime of child sexual immorality can be caused by internal factors as well as external factors.The legal provisions for the crime of child molestation against children are contained in Law Number 35 of 2014 concerning Amendments to Law Number 23 of 2002 concerning Child Protection, stated in Article 76 E and Article 82.
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EATON, A. W. "Robust Immoralism". Journal of Aesthetics and Art Criticism 70, n. 3 (agosto 2012): 281–92. http://dx.doi.org/10.1111/j.1540-6245.2012.01520.x.
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Baker‐White, Robert. "Authority andjouissancein Fugard'sstatements after an arrest under the immorality Act". Text and Performance Quarterly 12, n. 3 (luglio 1992): 228–44. http://dx.doi.org/10.1080/10462939209359649.
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Laurinsque L.T, Margaretha, Erna Dewi e Indah Satria. "Analisis Pertanggungjawaban Pidana Bagi Pelaku Tenaga Pendidik Dalam Melakukan Kejahatan Pencabulan terhadap Anak (Studi Putusan Nomor 75/PID.SUS/2020/PN Metro)". Wajah Hukum 5, n. 1 (23 aprile 2021): 162. http://dx.doi.org/10.33087/wjh.v5i1.373.
Testo completoAbstract (sommario):
Fornication embodies the kufr one comes from sexual tyranny which results from the existence of deformations that give birth to a part in the figure of our audience. Fornication is a form of cruelty that plays very sluggishly, especially in the face of the victim, especially if the victim is a child because the child is the future successor or can be called the successor of the nation because sexual immorality will violate human rights and can damage human dignity, especially for the soul, reason and descendants. The problem in this research is what factors influence the criminal act of child molestation and how the accountability is based on Decision Number 75 / Pid.Sus / 2020 / PN Metro. The research method using this research journal is a normative juridical approach and an empirical approach. Based on the results of the research, the factors causing the perpetrator to commit the crime of sexual immorality against this child include religious factors where the faith of the defendant is shaky and tempted by worldly temptations. the occurrence of sexual immorality.
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Martens, Jeremy. "Citizenship, ‘Civilisation’ and the Creation of South Africa's Immorality Act, 1927". South African Historical Journal 59, n. 1 (gennaio 2007): 223–41. http://dx.doi.org/10.1080/02582470709464779.
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Siev, Jedidiah, Shelby E. Zuckerman e Joseph J. Siev. "The Relationship Between Immorality and Cleansing". Social Psychology 49, n. 5 (settembre 2018): 303–9. http://dx.doi.org/10.1027/1864-9335/a000349.
Testo completoAbstract (sommario):
Abstract. In a widely publicized set of studies, participants who were primed to consider unethical events preferred cleansing products more than did those primed with ethical events ( Zhong & Liljenquist, 2006 ). This tendency to respond to moral threat with physical cleansing is known as the Macbeth Effect. Several subsequent efforts, however, did not replicate this relationship. The present manuscript reports the results of a meta-analysis of 15 studies testing this relationship. The weighted mean effect size was small across all studies (g = 0.17, 95% CI [0.04, 0.31]), and nonsignificant across studies conducted in independent laboratories (g = 0.07, 95% CI [−0.04, 0.19]). We conclude that there is little evidence for an overall Macbeth Effect; however, there may be a Macbeth Effect under certain conditions.
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Stephens, J. N. "Ciceronian rhetoric and the immorality of Machiavelli'sPrince". Renaissance Studies 2, n. 2 (ottobre 1988): 258–67. http://dx.doi.org/10.1111/j.1477-4658.1988.tb00155.x.
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Wingen, Tobias, e Simone Dohle. "Exploring Negative Beliefs About Power". Social Psychology 52, n. 4 (luglio 2021): 250–63. http://dx.doi.org/10.1027/1864-9335/a000453.
Testo completoAbstract (sommario):
Abstract. “The powerful are immoral”! Across four preregistered studies (total N = 2,744), we explored the role of perceived autonomy (control over own resources) and perceived influence (control over others’ resources) for this belief. In Study 1, perceived autonomy and influence mediated the effect of power on expected immorality. Likewise, directly manipulating perceived autonomy and influence led to increased expected immorality, increased perceived intentionality of a transgression, and consequently to harsher punishment recommendations (Studies 3 and 4). Interestingly, Study 2 revealed an interaction between autonomy and influence, which we however could not replicate in Study 4. Overall, our findings suggest that both autonomy and influence are associated with immorality and thus likely drive the belief that the powerful are immoral.
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Stephens, J. N. "Ciceronian Rhetoric and the Immorality of Machiavelli's Prince". Renaissance Studies 2, n. 2 (giugno 1988): 258–67. http://dx.doi.org/10.1111/1477-4658.00063.
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O. L., Lvova. "The moral principles of universality of human rights". Almanac of law: The role of legal doctrine in ensuring of human rights 11, n. 11 (agosto 2020): 138–45. http://dx.doi.org/10.33663/2524-017x-2020-11-25.
Testo completoAbstract (sommario):
The article is an analysis of morality as the characteristics of meaningful in the understanding of human rights as a fundamental principle of their universality. Focuses on the understanding of the universality of human rights. Does this mean that any state expressly reserves all facets of universality (legal, moral) to join its public policy, or universality is based solely on the moral Foundation that emerged in the process of development of social relations and General acceptable for any order. It is noted that current processes of globalization, which seek to universalise human rights is a great challenge with respect to ideas about human nature. Universalization involves determining the value of a certain standard, a kind of legal standard or sample, usefulness and progressiveness which must not be challenged. The attention is paid to conflict legal and moral protection of human rights. It is noted that from the point of view of morality as a means of regulation of social relations and a fundamental principle in ensuring human rights, particularly the criterion of universality, which is multicultural and international. According to the tradition of natural law, the authority of law inevitably relies on the connection of law with morality. So obvious is the importance of moral norms as a meaningful, inherent characteristics of human rights, that is what gives them universality. Because morality exists primarily in the minds of the people, no legal act is not able to fully reflect all the manifestations of public morality. However, numerous international legal instruments that protect human rights, issues of public morality sometimes takes an exceptional place, with this in mind, the analysis is conducted of the norms of international acts and national legislation. In particular, referred to the Law of Ukraine «On protection of public morality», which defines the notion of public morality as a system of ethics, rules of conduct prevailing in the society based on traditional spiritual and cultural values, concepts of good, honor, dignity, public duty, conscience, and justice. However in the state there is a lot of destructive phenomena that go against morals and which is caused by the impulses to tolerance, prejudice the rights of other members of civil society. In particular, we analyze the provisions of the Istanbul Convention, the provisions of which are inconsistent with the Ukrainian legislation and norms of public morality. Proves the impossibility of its ratification in respect of the unjustified creation of additional privileges for the gay, lesbian, bisexual or transgender, which is contrary to art.24 of the Constitution of Ukraine, according to which citizens have equal constitutional rights and freedoms and are equal before the law and that there can be no privileges or restrictions on various grounds. As a conclusion, the crisis of morality is stated, which, in case of further introduction of immoral laws into the sphere of human rights, will become a social crisis, a moral crisis of the Ukrainian nation, where there is no boundary between good and evil, love and hate, justice and public welfare. it can benefit an individual or a small community. And the above-mentioned immorality at the level of implementation in the field of human rights claims to be universal and universal, regardless of the rule of law. Keywords: dignity, globalization, good, morality, human rights, universality.
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Gribakina, Elvira Nikolaevna. "Moral as a space parallel to law". KANT 38, n. 1 (marzo 2021): 101–8. http://dx.doi.org/10.24923/2222-243x.2021-38.22.
Testo completoAbstract (sommario):
The author demonstrates the new thesis about the space of the moral that is parallel to law. The moral does not act automatically by itself. In legally meaningful situations, the moral often remains neutral, becomes kind of paralyzed, and demonstrates its weakness, leaving the person face to face with the strikes of immorality. Powerful impulse of the moral of the XXI century relates to the resolution of its unconventional problems.
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NANNICELLI, TED. "Moderate Comic Immoralism and the Genetic Approach to the Ethical Criticism of Art". Journal of Aesthetics and Art Criticism 72, n. 2 (23 aprile 2014): 169–79. http://dx.doi.org/10.1111/jaac.12072.
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Noller, Jörg. "Vom Unvermögen zum Un-Vermögen". Deutsche Zeitschrift für Philosophie 66, n. 2 (2 aprile 2018): 162–82. http://dx.doi.org/10.1515/dzph-2018-0014.
Testo completoAbstract (sommario):
Abstract Are we free to act irrationally and evilly? Or are irrational and evil actions just consequences of our incapacity to act morally? The article discusses theses questions by referring to Kant’s practical philosophy. In a first step, I shall address Kant’s thesis given in his Groundwork of the Metaphysics of Morals that a free will and a will under moral law be the same. This raises the problem of how it is possible to act immorally. In a second step, I will reconstruct Karl Leonhard Reinhold’s attempt to make freedom to act immorally also viable by conceiving of freedom as a “basic faculty” (“Grundvermögen”). Finally, I argue that Schelling in his Freedom Essay builds on Reinhold, defining freedom as a “vital, positive capacity for good and evil” and making immoral actions comprehensible.
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Aprilia, Dina. "Pertanggungjawaban Pidana Penyelenggara Aplikasi Virtual Loan Dalam Penagihan Pinjaman Online Dengan Ancaman, Asusila dan Pornografi". Jurist-Diction 4, n. 6 (5 novembre 2021): 2299. http://dx.doi.org/10.20473/jd.v4i6.31847.
Testo completoAbstract (sommario):
AbstractVirtual loan companies comes with an app that facilitates meetings between creditors and debtors for the purpose of making a loan agreement. The provider of virtual loan owns a right to collect debtor's debt in accordance with operation agreement. However, in practice they commit threats, immorality and pornography using personal data. So this research aims to determine the criminal act and criminal responsibility of the companies. The way of collecting indication of criminal act is not only carried out by virtual loan legal, but also those are illegal. This thesis used juridical-normative legal research by using the statue, conceptual and case approach. The results show that criminal acts committed by the providers may be subject to Article 27 paragraph (1) or (4) of the ITE Law. Illegal providers, through their management, participated in this act as “medeplichtige” because they provides a means of accessing personal data that is used to threaten.Keywords: Threat; Immorality; Loan; Pornography.AbstrakPerusahaan pinjaman virtual hadir dengan aplikasi yang memfasilitasi pertemuan antara kreditur dengan debitur untuk melakukan perjanjian pinjam-meminjam. Penyelenggara aplikasi virtual loan berhak untuk menagihkan utang debitur berdasarkan perjanjian penyelenggaraan. Namun, dalam praktiknya mereka melakukan ancaman, asusila dan pornografi dengan memanfaatkan data pribadi debitur. Sehingga penelitian ini bertujuan untuk mengetahui tindak pidana dan pertanggungjawaban pidana penyelenggara aplikasi virtual loan dalam penagihan pinjaman online dengan ancaman, asusila dan pornografi. Penelitian ini menggunakan metode penelitian hukum yuridis-normatif dengan menggunakan pendekatan perundang-undangan, konseptual dan kasus. Hasil penelitian menunjukkan bahwa tindak pidana yang dilakukan oleh penyelenggara dapat dikenakan Pasal 27 ayat (1) atau ayat (4) UU ITE. Penyelenggara aplikasi virtual loan ilegal, melalui pengurusnya turut membantu perbuatan tersebut sebagai “medeplichtige” karena menyediakan sarana berupa akses data pribadi yang dimanfaatkan untuk mengancam. Kata Kunci: Ancaman; Asusila; Pinjaman; Pornografi.
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Gangoli, Geetanjali. "Immorality, Hurt or Choice: How Indian Feminists Engage With Prostitution". International Feminist Journal of Politics 9, n. 1 (marzo 2007): 1–19. http://dx.doi.org/10.1080/14616740601066184.
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Putra, Sakha Meindra, Isep Zaenal Arifin e Siti Chodijah. "Terapi Penyakit Maksiat Menurut Ibnu Al-Qayyim Al-Jauziyyah". Irsyad : Jurnal Bimbingan, Penyuluhan, Konseling, dan Psikoterapi Islam 7, n. 4 (31 dicembre 2019): 435–52. http://dx.doi.org/10.15575/irsyad.v7i4.95.
Testo completoAbstract (sommario):
Penelitian ini bertujuan untuk mengetahui biografi Ibnu Al-Qayyim Al-Jauziyyah, mengetahui mengenai konsep penyakit maksiat menurut Ibnu Al-Qayyim Al-Jauziyyah serta terapi yang diberikan kepada pengidap penyakit maksiat tersebut. Metode yang digunakan dalam penelitian ini merupakan Analisis Isi (Content Analisis) sehingga diharapkan dapat memberikan kesimpulan yang jelas dan benar. Adapun tekhnik pengumpulan data menggunakan cara studi kepustakaan (Library Research). Dan hasil yang ditemukan ialah nama Abu Abdillah Syamsuddin Muhammad ibn Abi Bakr lahir pada 7 Shafar 691 H dan meninggal 13 Rajab 751 H merupakan ulama Tazkiyyatu An-Nafs. Dan buku al-Dã’u wa al-Dawã’u didalamnya membahas tentang penyakit maksiat dan terapi yang diberikan bagi pengidapnya. Konsep penyakit menurut Ibnu Al-Qayyim Al-Jauziyyah mengenai maksiat dibagi menjadi tiga pengertian yang menjelaskan bahwa maksiat merupakan racun, maksiat merupakan perbuatan yang keluar dari norma dan maksiat merupakan kedurhakaan yang membawa pada kedurhakaan yang lainnya. Maka proses terapi yang diberikan ialah dengan Irsyad (konseling), Tabyîn (Penjelasan), Tanbîh wa Tahdîd (Peringatan dan Ancaman), Amr bi Taqwa wa Nahyu a’n Ma’shiyah (Menyeru pada Ketakwaan dan Mencegah kemaksiatan), al-Birru wa at-Tha’atu (Perbuatan baik dan Ketaatan), Mauizhah tentang al-Qur’an, Iman, Kematian, Neraka dan perkara yang menghapus kebaikan atau pahala, Do’a, Dzikir dan Ta’lîl.
This study aims to find out the biography of Ibn Al-Qayyim Al-Jauziyyah, learn about the concept of immorality according to Ibn Al-Qayyim Al-Jauziyyah and the therapy given to people with illness that is. The method used in this research is Content Analysis (Content Analysis) so it is expected to give a clear and true conclusion. The data collection technique uses library research method. And the findings are the names of Abu Abdillah Syamsuddin Muhammad ibn Abi Bakr was born on 7 Shafar 691 H and died 13 Rajab 751 H was the scholar of Tazkiyyatu An-Nafs. And the book al-Dã'u wa al-Dawã'u discusses the illness and therapeutic illness given to the person. Then the concept of illness according to Ibn Al-Qayyim Al-Jauziyyah regarding immorality is divided into three definitions which explain that immorality is a poison, immorality is an act that goes out of the norm and vice is a violation that leads to other acts of disobedience. The therapeutic process is given by Irsyad (counseling), Tabyîn (Explanation), Tanbîh wa Tahdîd (Warnings and Threats), Amr bi Taqwa wa Nahyu a'n Ma'shiyah (Call upon Prayers and Prevent disobedience), al-Birru wa at-Tha'atu (Good Deeds and Obedience), Mauizhah of the Qur'an, Faith, Death, Hell and the things that wipe out good or reward, Dhamma, Dzikir and Ta'lîl.
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Meaney, Joseph. "The Vital Importance of Conscientious Discernment". Ethics & Medics 46, n. 1 (2021): 3–4. http://dx.doi.org/10.5840/em20214612.
Testo completoAbstract (sommario):
Conscientious discernment—which involves the ability to see right and wrong clearly—is an important task that all people must undertake on a daily basis. It is difficult to properly form one’s conscience, which is not a feeling or a mere moral intuition. To the contrary, it is rooted in object truth and reason; and through conscience, a person recognizes the morality, or immorality, of an act. As a result, moral education—teaching the difference between virtue and sin—is a crucial responsibility of parents. But young people are highly sensitive to hypocrisy, so we must live as examples, resisting complacency and continuing to form our consciences throughout our lives.
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Heidi C. M. Scott. "Industrial Souls: Climate Change, Immorality, and Victorian Anticipations of the Good Anthropocene". Victorian Studies 60, n. 4 (2018): 588. http://dx.doi.org/10.2979/victorianstudies.60.4.04.
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Gino, Francesca. "Understanding ordinary unethical behavior: why people who value morality act immorally". Current Opinion in Behavioral Sciences 3 (giugno 2015): 107–11. http://dx.doi.org/10.1016/j.cobeha.2015.03.001.
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Dewi Robiyanti, Zetria Erma, Yulkarnaini Siregar, Erwin Hamonangan Pane e Syabri. "Gayo Lues Traditional Law Regarding Community Order for Visitors at Sarah Juli Hotel". Konfrontasi: Jurnal Kultural, Ekonomi dan Perubahan Sosial 9, n. 1 (31 marzo 2022): 140–50. http://dx.doi.org/10.33258/konfrontasi2.v9i1.201.
Testo completoAbstract (sommario):
The prohibition of seclusion is an early prevention of adultery because the act of adultery basically starts from the things that lead to it. The ratification of Qanun No. 14 of 2003 concerning Seclusion at the beginning of the application of Islamic law in Aceh as a qanun in the field of jina>ya>t was not without reason, the selection of the qanun had at least two reasons. The first reason, the act of seclusion is a form of immorality (haram) in Islamic law and is very disturbing to the community but has not been handled properly. Second, the existence of euphoria within the community in the form of 'people's justice' against the types regulated in this qanun jina>ya>t, in order to avoid taking vigilantes in the midst of society, the Aceh Government ratified Qanun No. 14 of 2003 as a form of anticipation to various disturbances in Acehnese society.
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Colosi, Rachela. "Over ‘Sexed’ Regulation and the Disregarded Worker: An Overview of the Impact of Sexual Entertainment Policy on Lap-Dancing Club Workers". Social Policy and Society 12, n. 2 (28 settembre 2012): 241–52. http://dx.doi.org/10.1017/s1474746412000462.
Testo completoAbstract (sommario):
In England and Wales, with the introduction of Section 27 of the Policing and Crime Act 2009, lap-dancing clubs can now be licensed as Sexual Entertainment Venues. This article considers such, offering a critique of Section 27, arguing that this legislation is not evidence-based, with lap-dancing policy, like other sex-work policies, often associated with crime, deviance and immorality. Furthermore, it is argued that sex-work policies are gradually being homogenised as well as increasingly criminalised. Other criticisms relate to various licensing loopholes which lead to some striptease venues remaining unlicensed and unregulated, potentially impacting on the welfare of erotic dancers. In addition, restrictions on the numbers of lap-dancing venues may exacerbate dancer unemployment, drawing these women into poverty. Finally, The Policing and Crime Act reflects how the political focus is being directed away from the exploitation of workers, on to issues relating to crime and deviance, despite limited evidence to support this focus.
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Zulu, N. S. "The collective voice in The Madonna of Excelsior : narrating transformative possibilities". Literator 27, n. 1 (30 luglio 2006): 107–26. http://dx.doi.org/10.4102/lit.v27i1.182.
Testo completoAbstract (sommario):
The collective voice in the novel, “The Madonna of Excelsior” (2002), reveals that crossing of borders is a process characterised by cultural contact that reduces cultural polarisation and makes social transformation possible. This article examines the transformative potential of the novel. The first part of the novel indicates that the transformation of polarised South African society is inevitable, desirable and possible in order to normalise life. This transformation does, however, involve transgression and contestation of the old order. To present the possibility of transformation, the collective voice in the novel makes the Immorality Act the object of its satire, revealing the failure of apartheid nationalism and its master narrative. The alternative offered in the second part of the novel is a transforming macrocosm – a South African society that grapples with crossing apartheid’s borders.
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Naphy, W. G. "François Bonivard and his Difformes Reformateurs". Renaissance and Reformation 32, n. 2 (21 gennaio 2009): 57–80. http://dx.doi.org/10.33137/rr.v32i2.11549.
Testo completoAbstract (sommario):
This article presents François Bonivard (the pre-Reformation Prior of Geneva's Cluniac monastery) and his Des Difformes Reformateurs, the premier example of his satirical and polemical skills. In this, he attacks the violence and immorality accompanying and undermining the Reformation. Opposed to the corruption of the "old" faith, he was a strong critic of the inflammatory preachers of the "new" as well as their followers' violence and avarice. This work emphasises that the desire for an ethical, non-violent Reformation (e.g. Erasmus and Castellio) could be found even in Calvin's Geneva.
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Lenz, Renate, e Kholeka Moloi. "Finding identity and meaning in the face of despair: Athol Fugard's Statements After an Arrest Under the Immorality Act". South African Theatre Journal 32, n. 2 (7 gennaio 2019): 108–22. http://dx.doi.org/10.1080/10137548.2018.1552189.
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Lyon, Ardon. "WHAT SHOULD JUDAS HAVE DONE? AND WHAT SHOULD JESUS?" Think 17, n. 49 (2018): 57–71. http://dx.doi.org/10.1017/s1477175618000106.
Testo completoAbstract (sommario):
The gospels tell us that Judas betrayed Jesus, and that this was an incredibly wicked act. Lots of people believe that at least many of the events portrayed in the New Testament did not actually happen. I argue here that if we suppose on the contrary that they did, then Judas did not in fact act wickedly, and that the only person who acted immorally in this situation was Jesus. I refer in this article first to the wonderful story ‘Three Versions of Judas’ by Borges, who draws a somewhat different conclusion from mine, and later to Amos Oz's novel Judas.
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Larsen, Mads. "Sealing new truths: Film adaptation as cultural capstone for 101 Reykjavík". Journal of Scandinavian Cinema 10, n. 1 (1 marzo 2020): 25–44. http://dx.doi.org/10.1386/jsca_00012_1.
Testo completoAbstract (sommario):
When fiction introduces controversial new perspectives, the novel and its film adaptation can play different roles in a cultural discussion. In the wake of globalization and Generation X, the novel 101 Reykjavík (Helgason [1996] 2002) suggested a sex-obsessed slacker identity that most Icelanders rejected or ignored. A later film adaptation (Kormákur, 2000) cut the sharpest edges off the story’s postmodern critique, lessened the protagonist’s immorality, made the narrative more conventional and offered an ending with communal reunification. The film’s success led Icelanders to revaluate not only the novel’s message but their own identity. 101 Reykjavík became the new truth about young Icelanders in the 1990s. This combination of a disputatious novel and a more conciliatory film adaptation is not uncommon with Nordic fiction. For socially ambitious filmmakers, retelling contentious stories in a form more fit for mass consumption can help them bring audiences and nations from old truths to new.
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Dias, Raquel Borges, e Sílvia Maria Guerra Anastácio. "Desvendando o Processo Criativo da Tradução da Peça de Athol Fugard, “State-ments After an Arrest Under The Immorality Act”". Revista Farol, n. 20 (9 giugno 2019): 132–37. http://dx.doi.org/10.47456/rf.v1i20.23449.
Testo completoAbstract (sommario):
O objetivo deste trabalho é apresentar os resultados parciais da tese de doutorado O processo de criação da tradução da peça “Statements after an arrest under the Immorality Act”, de Athol Fugard. Caracterizado por seu engajamento em questões políticas e direitos humanos, Fugard (1932 - ) apoiou o movimento contra o Apartheid por mais de trinta anos, o que o levou a ser vigiado pela polícia e a sofrer restrições do governo. Com isso, o autor começou a produzir peças, com ampla divulgação fora de seu país, demonstrando forte consciência dos problemas locais para todo o mundo. Autor de diversas obras mundialmente conhecidas, uma das peças mais relevantes de Athol Fugard é “Statements After an Arrest Under the Immorality Act” (1974). O texto dramático de Fugard demonstra a consciência social do autor frente ao contexto em que a África do Sul se encontrava na década de 1970, em um período marcado pelo regime do Apartheid e da Lei da Imoralidade, que proibia relações sexuais inter-raciais. O texto foi traduzido para o português como “Depoimentos após o flagrante de uma infração à Lei da Imoralidade” por pesquisadores de iniciação científica entre 2011 e 2012, tendo sido posteriormente gravado em audiolivro. Considerando-se o caráter inédito da obra em língua portuguesa, interessa-nos refletir acerca do processo criativo da tradução em questão. Para tanto, estão sendo realizadas as seguintes etapas da pesquisa: considerações sobre o embasamento teórico-metodológico utilizado; contextualização acerca da época em que a obra foi produzida; comentários sobre o autor da peça e o texto dramático em si; e interpretação crítica do material disponibilizado. A análise do referido processo de criação está sendo realizada a partir do embasamento teórico-metodológico da crítica genética, ou, como é mais conhecida, atualmente, dos estudos de processo de criação. Para tanto, partimos do conceito de que esse campo de pesquisa focaliza o ato de produção/escritura de uma obra, tendo por objeto os manuscritos que delineiam a dinâmica criadora do texto, a fim de descrever e explorar sua criação (GRÉSILLON, 1994). Assim, buscamos reconstituir o percurso criativo do texto em estado nascente com o objetivo de nos aproximarmos da forma como a obra foi concebida e realizada, através da análise dos manuscritos deixados pelos artistas (BIASI, 2000). A partir da análise do processo de criação da tradução da peça de Athol Fugard do inglês para o português, reflexões sobre aspectos culturais, bem como, o contexto social, político e histórico da obra traduzida será levado em consideração (TOURY, 1995). Também, será interessante trabalhar com o conceito de funcionalidade da tradução, a fim de refletir acerca da função do texto traduzido na cultura de chegada (VERMEER, 2014 [1984]). Além disso, estudos sobre estrangeirização e domesticação serão relevantes para a investigação aqui delimitada (VENUTI, 2002), a fim de que se possam verificar indícios, nos documentos de processo, que auxiliem na análise do processo criativo que esta tese se propõe a pesquisar.
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Ramos Gay, Ignacio. "« He had French immorality on the brain » : adaptation et censure du théâtre français à Londres (1837-1901)". Romantisme 147, n. 1 (2010): 109. http://dx.doi.org/10.3917/rom.147.0109.
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Vandenbroucke, Russell. "Making Theatre during COVID-19". Harold Pinter Review 5, n. 1 (1 maggio 2021): 17–27. http://dx.doi.org/10.5325/haropintrevi.5.2021.0017.
Testo completoAbstract (sommario):
ABSTRACT Social distancing during the COVID-19 pandemic prevents audiences and actors from interacting in what used to be the normal way of making and sharing productions. Actors, directors, and designers faced numerous challenges throughout rehearsals while creating “something-that-isn't-exactly-theatre” to livestream Athol Fugard's Statements after an Arrest under the Immorality Act. Focused on an interracial affair obliterated by South Africa's apartheid laws, Fugard's drama eerily evokes dynamics in today's America: structural racism; government regulation of private behavior; the chasms of understanding—even those we love—across lines of race; all of which occurred against the backdrop of Breonna Taylor's killing in Louisville, the city where the actors and directors had first met and worked together. While most of these dynamics were familiar to us, the novel challenges of virtual work were not. However, by the end of rehearsals, tech, and two virtual performances we had learned to appreciate intrinsic attributes of this new form.
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van den Bos, Kees. "Unfairness and Radicalization". Annual Review of Psychology 71, n. 1 (4 gennaio 2020): 563–88. http://dx.doi.org/10.1146/annurev-psych-010419-050953.
Testo completoAbstract (sommario):
This article reviews the relationship between people's perceptions of unfairness and their tendencies to think, feel, and act in radicalizing ways. Various theories of radicalization processes are reviewed that examine key aspects of the psychology of perceived unfairness. The review shows that experienced group deprivation and perceived immorality are among the core judgments that can drive Muslim radicalization, right-wing radicalization, and left-wing radicalization. Symbols of injustice, the legitimization of revolutionary thought, and the experience of unfair treatment can also increase radicalization. The review also examines core moderators (e.g., uncertainty and insufficient self-correction) and mediators (e.g., externally oriented emotions) of the linkage between perceived unfairness and core components of radicalization (e.g., rigidity of thoughts, hot-cognitive defense of cultural worldviews, and violent rejection of democratic principles and the rule of law). The review discusses how the study of unfairness and radicalization contributes to a robust and meaningful science of psychology.
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Solomon Onchoke, Aunga, e Xu Wen. "An exploratory study of a woman in Ekegusii through the lens of the conceptual metaphor theory". Nairobi Journal of Humanities and Social Sciences 1, n. 1 (15 marzo 2017): 37–52. http://dx.doi.org/10.58256/njhs.v1i1.15.
Testo completoAbstract (sommario):
It has been argued by linguists that language expresses a people’s way of life; this paper examines a cultural-specific metaphor in Ekegusii, an African Bantu language in Kenya. A descriptive research design was used in the collection of the metaphors from the field whereby the native respondents were asked to identify and explain terms and phrases that describe a woman in Ekegusii, describe the social-cultural values and explain the mapping processes involved. The data were analyzed by identifying qualities in the donor domains and mapping them to the recipient domain using the Cognitive Metaphor Theory (CMT). It is clear from the results that in Ekegusii, a woman is perceived as an object, a plant, an animal or the appropriate behavior she exhibits based on the values such as immorality, selfishness, beauty, ugliness, harshness, talking a lot, age, and faithfulness, and also, a metaphor makes our thoughts clearer, richer with imagery, and, act as a conduit between human mind and culture.
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La Bua, Giuseppe. "QUO USQUE TANDEM CANTHERIUM PATIEMUR ISTUM? (APUL. MET. 3.27): LUCIUS, CATILINE AND THE ‘IMMORALITY’ OF THE HUMAN ASS". Classical Quarterly 63, n. 2 (8 novembre 2013): 854–59. http://dx.doi.org/10.1017/s0009838813000311.
Testo completoAbstract (sommario):
Shortly after his accidental transformation into an ass, Lucius attempts to return to his human form by grabbing some roses decorating a statue of the patron goddess of the quadrupeds, Epona. But his servulus feels outraged at the sacrilegious act. Jumping to his feet in a temper and acting as a faithful defender of the sacred place, he addresses his former human owner as a new ‘Catiline’ (Apul. Met. 3.27): Quod me pessima scilicet sorte conantem servulus meus, cui semper equi cura mandata fuerat, repente conspiciens indignatus exurgit et: ‘quo usque tandem’ inquit ‘cantherium patiemur istum paulo ante cibariis iumentorum, nunc etiam simulacris deorum infestum? Quin iam ego istum sacrilegum debilem claudumque reddam.’My attempt was frustrated by what seemed to be the worst of luck: my own dear servant, who always had the task of looking after my horse, suddenly saw what was going on, and jumped up in a rage. ‘For how long’, he cried, ‘are we to endure this clapped-out beast? A minute ago his target was the animals' rations, and now he is attacking even the statues of deities! See if I don't maim and lame this sacrilegious brute!’A self-evident instance of parody, the servant's words ironically reformulate one of the most familiar texts of Republican oratory, the famous opening of Cicero's first invective against Catiline, delivered before the assembled senate in the Temple of Jupiter Stator on 8 November 63 b.c.: the substitution of a low and familiar word such as cantherium for Catilinam underpins the comic undertone of the entire passage, imbued with further reminiscences of Cicero. Scholars debate whether the servant's verbal attack against Lucius is a parodic adaptation of Cicero's opening invective or rather a spoof on Catiline's paradoxical reading of Cicero's phrase in Sallust (Sall. Cat. 20.9). It is safer to assume a case of double imitation, not unusual in Apuleius' work.
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Angove, C. "The inescapable bond with a predetermined heritage: a phenomenon illustrated by representative characters from three Athol Fugard plays". Literator 8, n. 3 (7 maggio 1987): 1–12. http://dx.doi.org/10.4102/lit.v8i3.866.
Testo completoAbstract (sommario):
This article has been gleaned from an MA dissertation on Fugard’s portrayal of the Afrikaner. In determining which characters in the English-dominated Fugard plays can safely be categorized as Afrikaners, one is confronted with the dilemma of the Coloured Afrikaner, who shares the language and culture of the Afrikaner, yet is excluded from any real sense of Afrikaner identity. In this article the White and Coloured Afrikaner characters in three Fugard plays are analysed and discussed in accordance with their perception of their bondage to their cultura. I try to illustrate how each character’s decisions and interpersonal relationships are, to a large extent, the result of the witting or unwitting adherence to a cultural identity. The characters discussed are: Morris, the Coloured brother in The Blood Knof; Frieda and Errol in Statements after an Arrest under the Immorality Act; and Piet, Gladys and Steve in A Lesson from Aloes. “Man is bound to space and time ... a fact that one should never overemphasize or underestimate.” - (J.H. Coetzee)
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Alessiato, Elena Paola Carola. "Striving for Freedom. Some Notes about Fichte’s Idealism". ETHICS IN PROGRESS 12, n. 2 (31 dicembre 2021): 46–60. http://dx.doi.org/10.14746/eip.2021.2.4.
Testo completoAbstract (sommario):
Moving from Fichte’s assumption that “the essence of the I is its activity”, this paper tries to analyze the meaning and implications of the idea of “activity” [Tathandlung] in order to explicate the peculiarities of Fichte’s critical, transcendental, and moral idealism. Fichte’s idea of activity will be examined with reference to such basic concepts as collision [Anstoss], interaction [Wechselwirkung], inter-determination [Wechselbestimmung], and striving [Streben]. However, it is freedom which frames and connects the core components of Fichte’s thinking and sets up the goal of his philosophy of action. What freedom accounts for, can be identified both at the transcendental level, in the internal dynamic of infinity and finitude constituting the subjectivity of the I, and at the moral and social levels of Fichte’s thought, as the goal of the human action in history and in the society. In assuming the unitary character of Fichte’s philosophical system, concluding remarks are developed concerning the moral meaning of the act of striving for freedom and, conversely, the immorality of attitudes and feelings such as fear, resignation, and fatigue.
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Talbot, Lucy. "Unclean Truth". Fieldwork in Religion 8, n. 2 (26 novembre 2013): 175–87. http://dx.doi.org/10.1558/firn.v8i2.175.
Testo completoAbstract (sommario):
The Metropolitan Police’s Crime Museum, famously known as the Black Museum, exhibits evidence from some of the most appalling crimes committed within English society from the late-Victorian era into modernity. Public admittance to this museum is strictly prohibited, preventing all but police staff from viewing the macabre exhibitions held within. The physical objects on display may vary, but whether the viewer is confronted with household items, weaponry or human remains, the evidence before them is undeniably associated with the immorality surrounding the performance of a socially bad death, of murder. These items have an object biography, they are both contextualized and contextualize the environment in which they reside. But one must question the purpose of such a museum, does it merely act as a Chamber of Horrors evoking the anomie of English society in physical form, or do these exhibits have an educational intent, restricted to their liminal space inside New Scotland Yard, to be used as a pedagogical tool in the development of new methods of murder investigation.