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1
Troye, Des. An act of immorality. London: Lucky Bks., 1985.
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Carr, John. An act of immorality. London: Hodder & Stoughton, 1987.
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Carr, John. An act of immorality. London: Hodder and Stoughton, 1987.
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Act, South Africa Ad Hoc Committee of the President's Council on the Immorality. Report of the Ad Hoc Committee of the President's Council on the Immorality Act (Act 23 of 1957). Cape Town: Republic of South Africa, 1985.
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Kieran, Matthew. Emotions, Art, and Immorality. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780199235018.003.0031.
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Peter, Huber. Ch.3 Validity, s.1: General provisions, Art.3.1.2. Oxford University Press, 2015. http://dx.doi.org/10.1093/law/9780198702627.003.0052.
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This commentary focuses on Article 3.1.2 of the UNIDROIT Principles of International Commercial Contracts (PICC) concerning the validity of a mere agreement. Art 3.1.2 stipulates that a contract is concluded, modified or terminated by the simple agreement of the parties, without any further requirement. The prime purpose of Art 3.1.2 is to exclude any further requirements that the applicable domestic law might set up in that respect and to create legal certainty. This commentary discusses the impact of the doctrine of cause on the consideration and enforceability of the contract and on cases that would be dealt with under the label of immorality or illegality. It also considers the exclusion of the doctrine of real contract.
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Peter, Huber. Ch.3 Validity, s.1: General provisions, Art.3.1.1. Oxford University Press, 2015. http://dx.doi.org/10.1093/law/9780198702627.003.0051.
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This commentary focuses on Article 3.1.1 concerning the scope of application of the rules on validity in Chapter 3 of the UNIDROIT Principles of International Commercial Contracts (PICC). The PICC do not deal with invalidity arising from lack of capacity. The Official Comment states that the reason for the exclusion of capacity matters lies in their ‘inherent complexity’ and in the fact that they are treated in an ‘extremely diverse manner’ by domestic legal systems. The provision has been changed in the 2010 edition of the PICC. Ar 3.1 of the 2004 edition had also excluded invalidity arising from immorality or illegality from the scope of the PICC. These matters are now governed in Section 3.3 of the 2010 edition.
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An Act of Immorality. Hodder & Stoughton, 1988.
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An Act of Immorality. New English Library Ltd, 1988.
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Snow, Ned. Intellectual Property and Immorality. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197614402.001.0001.
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This book argues that certain intellectual creations should not receive copyright or patent protection because they are harmful to society. It posits that the theories of intellectual property and the Intellectual Property Clause of the U.S. Constitution suggest this conclusion. The book responds to counterarguments: namely, that denying protection might increase the output of objectionable works; that other laws should address the moral problems; and that intellectual property functions better under a laissez-faire approach. After responding to these arguments, the book considers the roles of government actors in denying protection. It argues that courts should exercise their powers of equity to deny relief for works that are connected to unlawful acts of the rights-holder, and that courts should exercise their constitutional powers to deny protection for specific categories of harmful expressions and inventions. Next, the book considers whether Congress has constitutional authority to deny protection for works that it considers to be immoral. In concluding that Congress does have such authority, the book sets forth specific criteria that Congress should apply in exercising its moral discretion. Finally, the book considers whether denying intellectual property protection on moral grounds would violate the Free Speech Clause of the First Amendment. It concludes that principles of free speech afford Congress considerable discretion to deny patent protection but only narrow discretion to deny copyright protection. It also concludes that the Free Speech Clause is consistent with judicial denial of protection for the limited categories of works that fall outside the Intellectual Property Clause.
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Matthes, Erich Hatala. Drawing the Line. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197537572.001.0001.
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What should we do, think, and feel when artists whom we love do terrible things? Recent years have been punctuated by revelations and reminders that popular artists (musicians, directors, actors, comedians, painters) have committed a range of morally condemnable acts. How should we respond to the immorality of great artists? Does it affect the aesthetic quality of the work these artists have produced? Is it morally permissible for us to engage with or enjoy that work? Should such work even be available for consumption, or should it be “canceled”? In short, can we separate the art from the artist? Drawing the Line argues that it doesn’t matter whether we can separate the art from the artist, because we shouldn’t. Taking both art and morality seriously requires grappling with them together. Recognizing the moral and aesthetic relationships between art and artist is essential to determining when and where we should draw the line when good artists do bad things.
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Al-Hassan, Hawraa. Women, Writing and the Iraqi Ba'thist State. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474441759.001.0001.
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The book examines the trajectory of the state sponsored novel in Iraq and considers the ways in which explicitly political and/or ideological texts functioned as resistive counter narratives. It argues that both the novel and ‘progressive’ discourses on women were used as markers of Iraq’s cultural revival under the Ba‘th and were a key element in the state’s propaganda campaign within Iraq and abroad. In an effort to expand its readership and increase support for its pan-Arab project, the Iraqi Ba‘th almost completely eradicated illiteracy among women. As Iraq was metaphorically transformed into a ‘female’, through its nationalist trope, women writers simultaneously found opportunities and faced obstacles from the state, as the ‘Woman Question’ became a site of contention between those who would advocate the progressiveness of the Ba‘th and those who would stress its repressiveness and immorality. By exploring discourses on gender in both propaganda and high art fictional writings by Iraqis, this book offers an alternative narrative of the literary and cultural history of Iraq. It ultimately expands the idea of cultural resistance beyond the modern/traditional, progressive/backward paradigms that characterise discourses on Arab women and the state, and argues that resistance is embedded in the material form of texts as much as their content or ideological message.
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Kani, John, Winston Ntshona i Athol Fugard. Statements: Sizwe Bansi Is Dead, the Island, Statements After an Arrest Under the Immorality Act/3 Plays. Theatre Communications Group, 1986.
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Dufallo, Basil, red. Roman Error. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198803034.001.0001.
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In the eyes of posterity, ancient Rome is deeply flawed, whether because of political corruption or imperial domination, the practice of slavery or religious intolerance, sexual immorality or other “decadence”—the list could extend considerably. Without denying the good reasons why certain aspects of Roman behavior are unacceptable within our present worldview, this volume reveals how, for centuries, the Romans’ “errors” have not only provoked opprobrium but also inspired wayward, novel, errant forms of thought and representation, for whose historical importance and continued relevance the contributors argue. Treating examples from history, philosophy, literature, psychoanalysis, and art history, extending chronologically from antiquity to the present, Roman Error examines ways in which the Romans’ faults have become the basis for creative experimentation, rejections of prevailing ideology, revolutionary departures from received opinion, even comedy and delight. Thus “Roman error,” as used here, comes to signify both something that the Romans did and something that their heirs (including ourselves) do, when receptions of Rome attract charges of “error” or at least make us especially aware of reception as “error” of a kind. The reception of Rome’s missteps and mistakes has been far more complex than simply denouncing or condemning them, simply labeling them as an exemplum malum to be shunned and avoided. This volume, its play on words joining the moral, cognitive, and physical senses of the Latin verb errare (“to stray from the path of virtue,” “to be mistaken,” “to wander about,” etc.), examines a particular, recurring manner in which this is so.
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Kemeny, P. C. Suppressing the “Gambling Hell”. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190844394.003.0005.
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After reviewing some of the more prominent forms of gambling that the moral reformers sought to suppress and the role that local politics played in Boston’s political life, the forces that prompted the Watch and Ward Society to launch its campaign against gambling in 1883 are examined. Gambling deeply threatened Protestant mores regarding the virtue of labor. Moreover, Protestants’ critique of gambling included a defense of free market capitalism as well as the use of highly gendered language to promote the virtues of work and condemn the immorality of gambling. The moral reformers’ efforts to suppress these vices drove gambling underground in Boston as well as helped lead to federal legislation that outlawed the Louisiana Lottery across the nation.
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Marshall, Colin. So What? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809685.003.0011.
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This chapter defends the significance of the epistemic answer to the “why be moral?” question in the face of possible moral skeptics who shrug it off. First, it is argued that the answer may be significant even if it does not motivate any moral skeptics to change, since it is capable of providing reassurance to compassionate people. Similar limitations, it is argued, would confront even the most successful possible answer that appealed to happiness. Second, a series of possible further extensions of the epistemic answer are considered that would give it more force with some skeptics. These extensions concern epistemic pride, compensation for immorality, special epistemic norms, epistemic isolation, and the possibility that the only properties a subject can be in touch with outside her mind are the affective properties of other creatures.
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Van Den Bos, Kees. Perceiving Unfairness. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190657345.003.0004.
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Chapter 4 describes the core factor in the radicalization process on which this book focuses, namely how people use judgments of unfairness to fuel radical beliefs, extremist behaviors, and terrorism. In particular, the chapter notes that various experiences of unfairness and injustice in society may be important drivers of social unrest and the deeply felt need for societal change. The chapter discusses the idea that issues of unfair treatment, relative deprivation, inequitable outcomes, and immorality all can serve as experiences that things are not right. These experiences can be genuinely felt and, when coupled with a sense of frustration and deprivation, may have real consequences on enhanced radicalization. Figures 4.1, 4.2, and especially 4.3 depict the radicalization processes the chapter focuses on.
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Arneil, Barbara. Utopian Colonies. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198803423.003.0008.
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This chapter examines utopian colonies, beginning with an analysis of how they differ from labour and farm colonies. It could be argued that these colonies differ from the others because they are voluntary, that is, members created colonies by and for themselves based on religious, racial, and/or political commitments. But these minorities were not entirely ‘free’ or ‘voluntary’, since their choices were limited by persecution and discrimination. The key difference with the utopian colony is their radical politics. While rooted in the same principles of domestic colonialism (segregation, agrarian labour, and improvement), the first principle, segregation, was chosen by the colony’s members in order to protect and preserve their collective way of life from what was perceived to be the immorality of the larger society that surrounded it. The case studies examined in this chapter are Doukhobor colonies in Canada and Robert Owen’s utopian socialist colonies in Britain and America.
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Kay, William K., i Stephen J. Hunt. Pentecostal Churches and Homosexuality. Redaktor Adrian Thatcher. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199664153.013.39.
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Historically, the majority of Pentecostal churches stem from holiness and revivalistic streams of Christianity, while neo-Pentecostal churches are often indigenous plantings that broke away from congregations established by earlier Protestant mission. Given their stress on religious experience and their belief in the indwelling power of the Holy Spirit, Pentecostal churches have always stressed individual holiness, and this holiness is understood in terms of abstinence from drugs, alcohol, gambling, immodest dress, and sexual immorality as traditionally defined. This chapter describes adjustments and initiatives that indicate how new norms may emerge. The issue is essentially concerned with the interpretation of Scripture and variations in church government. Where these interpretations align with an LBGT-friendly hermeneutic, LBGT-friendly Pentecostal churches will and have emerged. Such changes tend to occur in new or split-off groups rather than in traditional Pentecostal denominations, especially when denominations are governed by large ministerial conferences where decisions are by secret ballot.
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Liao, Sam, i Aaron Meskin. Morality and Aesthetics of Food. Redaktorzy Anne Barnhill, Mark Budolfson i Tyler Doggett. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199372263.013.17.
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This chapter explores the interaction between the moral value and aesthetic value of food, in part by connecting it to existing discussions of the interaction between moral and aesthetic values of art. Along the way, this chapter considers food as art, the aesthetic value of food, and the role of expertise in uncovering aesthetic value. Ultimately, this chapter argues against both food autonomism (the view that food’s moral value is unconnected to its aesthetic value) and Carolyn Korsmeyer’s food moralism (the view that moral flaws can only make food aesthetically worse). Instead, it argues for the position of food immoralism: sometimes a moral flaw can make an item of food aesthetically better. This chapter concludes by drawing out broader implications of this position for discussions on the ethics of food and discussions on the interaction between the moral and aesthetic values of art.
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Deane-Drummond, Celia E. Shadow Sophia. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198843467.001.0001.
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Why do humans who seem to be exemplars of virtue also have the capacity to act in atrocious ways? What are the roots of tendencies for sin and evil? A popular assumption is that it is our animalistic natures that are responsible for human immorality and sin, while our moral nature curtails and contains such tendencies through human powers of freedom and higher reason. This book challenges such assumptions as being far too simplistic. Through a careful engagement with evolutionary and psychological literature, it argues that tendencies towards vice are, more often than not, distortions of the very virtues that are capable of making us good. After beginning with Augustine’s classic theory of original sin, the book probes the philosophical implications of sin’s origins in dialogue with the philosophy of Paul Ricoeur. Different vices are treated in both individual and collective settings in keeping with a multispecies approach. Areas covered include selfishness, pride, violence, anger, injustice, greed, envy, gluttony, deception, lying, lust, despair, anxiety, and sloth. The work of Thomas Aquinas helps to illuminate and clarify much of this discussion on vice, including those vices which are more distinctive for human persons in community with other beings. Such an approach amounts to a search for the shadow side of human nature, shadow sophia. Facing that shadow is part of a fuller understanding of what makes us human and thus this book is a contribution to both theological anthropology and theological ethics.
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Eklund, Matti. Being Against What IsPlainly Right. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198717829.003.0007.
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How does one make sense of an antimoralist or immoralist who professes to be against what is right? Is this person not contradicting herself? As is detailed in this chapter, there are many ways of making sense of this person’s stance. In particular, the chapter focuses on “subtle antinormativism,” which makes sense of this stance without embracing any traditional form of antirealism, and without relying on a distinction between what one morally ought to do and what one all things considered ought to do, and adopting a critical stance only toward the former. A number of the views considered earlier in the book serve to make good sense of subtle antinormativism.
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Blair, R. J. R. The Developing Moralities. Redaktor Philip David Zelazo. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199958474.013.0005.
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This chapter will make five claims regarding the development of morality. First, there are at least three, computationally distinct forms of social norm: victim-based, disgust-based, and social conventional. All three can be referred to as moral (although not all individuals place all of these categories of norm within their domain of morality). Second, these three forms of norm develop because of the existence of specific emotion-based learning systems (victim-based reliant on an emotional response to distress cues, disgust-based reliant on an emotional response to disgusted expressions, and social conventional norms reliant on an emotional response to anger). Third, the development of specific classes of norm can be disrupted if these emotion-based learning systems are dysfunctional. Fourth, these emotion-based systems are not automatic but instead under considerable attentional control. Fifth, these emotion-based systems alone cannot lead to the development of all aspects of morality. Specifically, they will not determine which norms the individual places within the moral domain—that is highly dependent on an individual’s culturally influenced theories of morality. In addition, judgments of morality require access to a concept of immorality to compare the action against. For most individuals, part of the concept of an immoral act includes its intentional nature. In short, full moral development requires the integration of mental state information provided by theory of mind with outcome information provided by the emotion learning systems.
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Yost, Benjamin S. Against Capital Punishment. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190901165.001.0001.
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Against Capital Punishment offers an innovative proceduralist argument against the death penalty. Worries about procedural injustice animate many popular and scholarly objections to capital punishment. Philosophers and legal theorists are attracted to procedural abolitionism because it sidesteps controversies over whether murderers deserve death, holding out a promise of gaining rational purchase among death penalty retentionists. Following in this path, the book remains agnostic on the substantive immorality of execution; in fact, it takes pains to reconstruct the best arguments for capital punishment and presumes the appropriateness of execution in limited cases. At the same time, the book contends that the possibility of irrevocable mistakes precludes the just administration of the death penalty. The heart of Against Capital Punishment is a philosophical defense of the well-known irrevocability argument, which analyzes the argument’s premises, establishes their validity, and vindicates them against objections. The central claim is that execution violates the principle of remedy, which requires legal institutions to remedy their mistakes and to compensate those who suffer from wrongful sanctions. The death penalty is repellent to the principle of remedy by dint of its irrevocability. The incompatibility of remedy and execution is the crux of the irrevocability argument: because the wrongly executed cannot enjoy the obligatory remedial measures, execution is impermissible. Against Capital Punishment also reveals itself to be free from two serious defects plaguing other versions of proceduralism: the retributivist challenge and the problem of controversial consequences.
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Kekes, John. Moderate Conservatism. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780197668061.001.0001.
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Abstract Moderate Conservatism is a response to the alarming state of politics in America. It is a reasoned moderate account of the primary political values of the rule of law, justice, liberty, equality, and property, a criticism of extremist accounts of them, a defense of our 300-year-old constitutional democracy, and a criticism of all forms of political extremism. The American political system has endured because the Constitution has guided the balance of the often-conflicting claims of these basic political values. All of them are now threatened by extremists who politicize aspects of life that should be left to the discretion of individuals. Both parties have been hijacked by extremists who proclaim their grievances and the immorality of those who disagree with them. They willfully disregard the destructive consequences of their polemics for the political system on which the well-being of all of us depends. The aim of this book is to protect the vital center of American political system from extremist threats. It is a reminder of what we have and are in danger of losing. The center is sustained by the many millions of citizens who live private lives, earn a living, raise a family, and expect the political system to provide the conditions in which they can do so. They are the backbone of the American political system, the apolitical majority who are subjected to the poisonous lies of extremists. The justification of this political system is the voluntary support of those who live in it. Moderate conservatives know that the protection of the political system depends on its continuous adaptation to changing circumstances. This requires flexibility, not rigid adherence to any political dogma. This book is a reasoned defense of the political values that have long sustained us as we face difficult internal problems and conflicts, and external enemies.
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Blithe, Sarah Jane, Anna Wiederhold Wolfe i Breanna Mohr. Sex and Stigma. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479859290.001.0001.
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Wrapped in moral judgments about sexual conduct and shrouded in titillating intrigue, legal prostitutes in Nevada’s brothels frequently face oppression and unfair labor practices while managing stigma and isolation associated with their occupational identities. Rooted in organizational communication and feminist theories, this book engages with stories of women living and working in these “hidden” organizations to interrogate issues related to labor rights, stigma, secrecy, privacy, and discrimination in the current legal brothel system. Widespread beliefs about the immorality of selling sexual services have influenced the history and laws of legal brothel prostitution. Moral judgments about legal prostitutes are so pervasive that many women struggle to engage in their communities, conduct business, maintain personal relationships, and transition out of the industry. At the same time, legal brothels operate like other kinds of legal entities, and individuals must contend with balancing work and nonwork commitments, organizational cultures, and managerial relationships. Although legal prostitutes are independent contractors, they often live in their workplaces and must adhere to scheduling requirements, mundane job tasks, and emotional labor, like employees in other organizational settings. Ethnographic observations in the brothels and interviews with current and ex-brothel workers, brothel owners, madams, local police, lobbyists, and others provide a broad data set for analysis. The book includes a photo-elicitation project, featuring images captured by legal prostitutes about their lives in the brothels. Thorough archival research fills in gaps left from inconsistencies, illegal practices, and laws about brothel prostitution. In addition, the third author works as a legal prostitute, providing a deep (and deeply personal) autoethnographic insider look at the industry. As such, this book serves as both an updated resource about the laws and policies which guide legal prostitution in Nevada, and an intimate look at life and decision-making for women performing sex work.
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Butler, Anthea. White Evangelical Racism. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469661179.001.0001.
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The American political scene today is poisonously divided, and the vast majority of white evangelicals play a strikingly unified, powerful role in the disunion. These evangelicals raise a starkly consequential question for electoral politics: Why do they claim morality while supporting politicians who act immorally by most Christian measures? In this clear-eyed, hard-hitting chronicle of American religion and politics, Anthea Butler answers that racism is at the core of conservative evangelical activism and power. Butler reveals how evangelical racism, propelled by the benefits of whiteness, has since the nation’s founding played a provocative role in severely fracturing the electorate. During the buildup to the Civil War, white evangelicals used scripture to defend slavery and nurture the Confederacy. During Reconstruction, they used it to deny the vote to newly emancipated blacks. In the twentieth century, they sided with segregationists in avidly opposing movements for racial equality and civil rights. Most recently, evangelicals supported the Tea Party, a Muslim ban, and border policies allowing family separation. White evangelicals today, cloaked in a vision of Christian patriarchy and nationhood, form a staunch voting bloc in support of white leadership. Evangelicalism’s racial history festers, splits America, and needs a reckoning now.