Добірка наукової літератури з теми "Livre de moralitez"

This contribution aims to offer new insights into the context of the manuscript Paris, Bibliothèque nationale de France, fr. 1822. Keith Busby has recently ascribed this miscellany of Old French moral texts (sole witness of Jofroi de Waterford’s translations) to the Irish city of Waterford. The paper discusses this hypothesis, focusing on the codicological and historical aspects of the manuscripts. Moreover, the article presents my research on the (probably Anglo-Norman) redaction of the Livre de Moralitez transmitted by the codex.

Abstract. Pancasila is a minimal morality, reiteration of maximal moralities lived by various religious groups in Indonesia. As minimal morality, Pancasila is needed for social solidarity and criticism in the public sphere. Hence all religious groups in Indonesia, including Christians, need to continuously actualize the historical essence of the principles of Pancasila from the faith perspective of the respected religious group. This writing intends to demonstrate the actualization of the principles of Pancasila from the perspective of Virtues Ethics. Through this study it can be concluded that the essence of the Pancasila is not something apart from what Christians believe and live. Pancasila has its resonance in specific Christian virtues of hope, vulnerability, humility, forbearance, and empathy.Abstrak. Pancasila adalah moralitas minimal yang merupakan reiterasi dari berbagai moralitas maksimal yang dimiliki oleh kelompok-kelompok agama yang berbeda-beda di Indonesia. Sebagai moralitas minimal, Pancasila dibutuhkan untuk solidaritas sosial dan kritik sosial di ruang publik. Oleh karena itu semua kelompok umat beragama di Indonesia, termasuk orang-orang Kristen, perlu terus menerus mengaktualisasikan esensi historis sila-sila Pancasila dari perspektif iman masing-masing. Tulisan ini bermaksud menunjukkan aktualisasi sila-sila Pancasila dari sudut pandang Etika Kebajikan. Melalui kajian ini dapat disimpulkan esensi sila-sila Pancasila bukanlah sesuatu yang asing dari apa yang diyakini serta dihidupi orang-orang Kristen. Sila-sila Pancasila mendapatkan resonansinya dalam kebajikan-kebajikan Kristiani yang spesifik, yaitu pengharapan, kerentanan, kerendahan hati, kesabaran sepenanggungan, dan empati.

Resum: En aquest estudi revisem les citacions a la dansa que apareixen a Lo Libre de les Dones de Francesc Eiximenis. Es tracta d’una anàlisi basada en la descripció i en l’exemplificació tot per a perfilar la moral medieval catalana des d’un punt de trobada entre el ball i la moralitat, dividint les citacions entre danses bones (les danses a Déu, als àngels i les danses en paradís) i les danses dolentes (danses del pecat i la luxúria, i danses contra moral). Així analitzem el binomi dansa-literatura per a entendre les societats anteriors, els rituals, els pensaments i tradicions antigues que han sigut transportades en el temps amb el folklore, la cultura tradicional i amb l’Església i que formen part de la nostra riquesa cultural i de la nostra identitat com a poble.Paraules clau: dansa, ball, moralitat medieval, Edat Mitjana, Francesc EiximenisAbstract: In this study we revise the quotations on dance that appear in Lo Libre de les Dones by Francesc Eiximenis. This is a description-based analysis and exemplification to outline medieval Catalan morality from a point of convergence between dance and morality, dividing the quotations into good dances (dances to God, to the angels and dances in paradise) and the wicked dances (dances of sin and luxury, and dances against morality). This is how we analyse the dance-literature binomial to understand previous societies, rituals, thoughts, and ancient traditions that have been transported through time with folklore, traditional culture and the Church, and which form part of our cultural wealth and our identity as people.Keywords: dance, medieval morality, Middle Ages, Francesc Eiximenis

The neuroscience of morality presents novel approaches in exploring the cognitive and affective underpinnings of moral conduct, and is steadily accumulating influence within discursive frames of biocitizenship. Many claims are infused with varieties of neuro-actuarialism in governing morally risky subjects, with implications that other fields should observe closely. Sociologists and other social scientists, however, have typically been reluctant to interject their expertise. However, a resurgent sociology of morality offers the means by which closer engagement may be realized. In encouraging this interdisciplinarity, a brief outline of recent developments in the neuroscience of morality is provided. Some interdisciplinary collaborations are then explored, which weave together novel methodological affordances from the neurosciences with conceptual models from sociological inquiry. A brief overview of ‘neuroliberalism’ follows, to concretize the growing appeal and practical application of the psy- and neurosciences in governing moral conduct. Finally, some tentative ‘provocations’ are offered, towards fostering moralities that, ultimately, we can live with.

Virtue is to live without guilt in one’s mind. Freedom from desires is virtue. Virtue is a natural aspiration that develops in society on the scale of justice. Caste is the flag of hatred and enmity that flies all over the world today. Righteous literatures have arisen so the team for this opinion is the book forty sweet. High purpose is very important for this life which is the purpose of this study. It is said that the best moral system is to first subdue the machines if one wants to attain the state of morality. When she is depressed, she gives up her emotions. The highest moral code of humanity is to maintain dignity at all times. Virtue is the cutting off. The material, the morality defined by human society for the good and progress of mankind. Mindlessness virtue is the interpretation of virtue is love. So, the art of love is the are that has the power to heal and moralize the world of affirmation.

This paper focuses on the aspect of Constitutional morality and societal morality in the present scenario and its relevance in all the modern societies. As we all know that morality is the very basis of law and therefore a law reflects the idea of morality. The concept of live in relationship is one of the issues which is related to Constitutionality and societal morality. The concept of live in relationship although is a part of Constitutional morality under Article 21 of Indian Constitution, but fails to be within the ambit of societal morality in context of the Indian society. The paper discusses the difference and the relationship between Constitutional morality and societal morality and its impact on live in relationship. As it said that a society grows only if it adapts itself with the changing time and thereby widening the scope of societal morality by accepting the new concept like live in relationship. The goal of this study is to develop a balance between the constitutional and societal morality in order to give recognition to the concept of live in relationship thereby not limiting itself within the principles of morality

<div><p><strong>Abstract :</strong> Pemisahan antara nilai-nilai moral dan sains adalah suatu ilusi yang muncul dari pandangan yang tidak tepat bahwa hanya agama yang dapat menghasilkan moralitas. Dengan keliru dikatakan bahwa sains kena-mengena hanya dengan fakta-fakta dan teori-teori, bukan dengan nilai-nilai; dan hanya agama-agama yang dapat menangani nilai-nilai. Kita tahu bahwa moyang kita yang hidup dalam zaman kuno untuk waktu yang sangat panjang dapat hidup bermoral kendatipun mereka tidak punya agama-agama. Dalam zaman modern ini kita, dengan demikian, dapat juga hidup bahkan dengan lebih bermoral lagi sekalipun tanpa agama-agama. Dengan menggunakan berbagai sains modern, pikiran, berbagai pengalaman dalam kehidupan kita, dan intuisi, kita juga dapat merancang bangun pandangan-pandangan moral sekular mengenai segala sesuatu untuk memandu kita dalam kehidupan kita yang kompleks.</p><p><em>Keywords : moralitas, manusia, non-manusia, agama, etika sekuler, welas asih, evolusi, pendekatan-pendekatan interdisipliner, intuisi, nalar, sains</em></p><p> </p><p><strong>Abstract :</strong> The separation of moral values and sciences is an illusion resulting from the incorrect view that only religions can produce morality. It is said wrongly that sciences concern only with facts and theories, not with values; only religions are able to deal with values. We know that ancient humans for a very long time were able to live morally even though they had no religions. We in the modern era are therefore able too even more. Using our modern sciences, mind, life experiences, and intuition, we too can construct secular moral views regarding everything to direct us in our complex lives.</p><p><em> Keywords : human morality, non-human morality, religion, secular ethics, compassion, evolution, interdisciplinary approaches, intuition, reason, science.</em></p></div>

This article discusses in detail the issue of morality, which is a system of rules governing a person’s ethics in society, its role in society and public administration, and the interrelationship between spirituality and morality as well. In the research also investigated the ideologies that try to bypass morality from history or to live by disguising it as immorality and falsifying morality.

Abstract Mackie (Ethics: inventing right and wrong, Penguin Books, London, 1977) famously argued for a moral error theory on the basis that objective moral values, if they existed, would be very queer entities. Unfortunately, his argument is very brief and it is not totally obvious from what he says exactly where the queerness of moral values is supposed to lie. In this paper I will firstly show why a typical interpretation of Mackie is problematic and secondly offer a new interpretation. I will argue that, whether or not we have reason to live in the morally correct way, what seems queer about moral properties is that there is a morally correct way in which to live in the first place. This interpretation makes sense of Mackie’s claim that theism might be able to solve the queerness problem; the notion of an objectively correct way to live may make sense if theism is true, but not otherwise.

Resumo: Kant afirma que o homem é um ser determinado pela razão a viver numa sociedade com outros homens e através da arte e da ciência ele precisa levar adiante a tarefa de cultivar-se, civilizar-se e moralizar-se, sendo a moralização o estágio mais elevado e também o mais exigente a ser atingido pelo homem. Trata-se, pois, neste artigo, de argumentar como se dá o processo de moralização em Kant, mostrando como se dá a passagem da animalidade à humanidade e desta à personalidade, isto é, à moralidade.Abstract: For Kant, man is a being determined by reason to live in a society with others and who, through art and science, must educate, civilize and moralize himself. Moralization being the highest and most demanding stage to be reached by man. The article seeks to show how the process of moralization happens in Kant, and how animality gives way to humanity, and the latter to personality, i.e. to morality.

La mia tesi di dottorato parte dal codice Pluteo 76.79. della Biblioteca Medicea Laurenziana di Firenze per tracciare un quadro aggiornato della tradizione manoscritta del Livre de Moralitez, traduzione francese del Moralium Dogma Philosophorum. Il primo capitolo offre un’analisi codicologica dei tre testimoni dell’opera trascritti da copisti italiani. Il secondo capitolo prende in considerazione la tradizione manoscritta del Livre de Moralitez nella sua globalità nonché il suo successo in Europa: in effetti, la versione francese è servita da modello per ulteriori traduzioni in altre lingue romanze. Particolare attenzione viene riservata al cosiddetto Libro di Costumanza, volgarizzamento trasmesso da oltre 20 manoscritti. Il capitolo finale si concentra sulla versione del Libro di Costumanza siglata delta, che rappresenta il risultato dell’interazione tra il testo latino e quello francese. Viene proposta un’edizione critica dell’opera, assieme a un glossario e a un’analisi lessicale delle voci notevoli.
My PhD dissertation, prompted by a study of the codex Pluteo 76.79 of the Biblioteca Medicea Laurenziana (Florence), deals with the manuscript tradition of the Livre de Moralitez, French translation of the Moralium dogma philosophorum. The first chapter offers a codicological analysis of the three witnesses of the work compiled by Italian scribes. The second chapter takes into account the manuscript tradition of the Livre de Moralitez as a whole and its international success: indeed, the French treatise served as a source for further translations into other Romance languages. A particular attention is given to the Libro di Costumanza, Italian translation of whom more than 20 witnesses survive. The final chapter focuses on the version of the Libro di Costumanza signed as delta: this redaction stands out as the result of the interaction between the French and the Latin texts. A critical edition is provided, as well as a glossary and a lexical analysis
Née comme analyse codicologique du manuscrit Pluteo 76.79 de la Bibliothèque Laurentienne de Florence, ma thèse s’est par la suite dévéloppée comme une étude de la tradition du Livre de Moralitez en Italie. Cette œuvre, traduction française du précis latin de philosophie morale connu sous le titre de Moralium Dogma Philosophorum, a remporté un vif succès au Moyen Âge, comme le montrent sa riche tradition manuscrite, mais aussi les traductions en d’autres langues (romanes et non-romanes). Le premier chapitre est consacré aux trois témoins du Livre de Moralitez copiés par des copistes italiens: le déja cité Pluteo 76.79, le Pluteo 41.42 et le codex MR 92 de la Bibliothèque Metropolitaine de Zagreb. Il faudra également ajouter à ces témoins complets les fragments récemment trouvés par Giuseppe Mascherpa dans les Archives Historiques de Lodi. Dans le deuxième chapitre, je prends en considération la tradition manuscrite du traité moral dans son ensemble, en proposant un stemma codicum. Dans le troisième chapitre, je propose une édition critique de la redaction delta du Libro di Costumanza, c’est-à-dire la traduction italienne du Livre de Moralitez. La nécéssité d’une étude détaillée du Pluteo 76.79 avait été explicitement declaré par Giuseppe Mascherpa dans un article écrit avec Maria Luisa Meneghetti et paru en 2013. D’ailleurs, la fiche du manuscrit, compilée par Mascherpa lui-même dans le cadre du projet Ma.Fra, a constitué une base solide pour mes recherches. J’ai décidé en particulier d’approfondir la question liée à l’origine géographique du manuscrit. La présence d’un certain nombre de notes pour l’enlumineur, redigées par le copiste, avait permis à Mascherpa de formuler une hypothèse sur l’aire de production, c’est à dire la Vénétie de l’Ouest ou l’Émilie. Mon travail m’a améné à penser que le copiste était en effet émilien, sans doute bolonais. En ce qui concerne les enluminures elles-mêmes, on peut effectivement réléver des éléments qui reportent à l’école bolonaise de la fin du XIIIe siècle, tout en confirmant également la datation du manuscrit avancée par Teresa de Robertis. Dans l’article déjà cité, Mascherpa affirmait aussi que les critères de compilations du recueil auraient bien mérité un supplement de recherche. En reconstruisant l’ordre original du manuscrit, perturbé par des erreurs évidentes en phase de fasciculation, on remarque que le codex s’ouvre par le Livre de Moralitez; le traité est suivi par des unica, c’est-à-dire un lapidaire et un petit poème sur l’Apocalypse; la deuxième œuvre principale du recueil est le Bestiaire d’Amour; finalement, la nouvelle intitulé Agnes et Meleus par Paul Meyer clôt le manuscrit: le Pluteo est, encore une fois, la seul témoignage de cette narration vivante. En ce qui est de la mise en recueil, je vais mettre en exergue la physionomie particulière du Pluteo: en effet, Livre de Moralitez et Bestiaire d’Amour n’ont pas été transmis ensemble que par le manuscrit laurentien et par un autre manuscrit conservé en Belgique; on trouve tout de même des épreuves de la liaison entre les deux œuvres dans le cadre de la tradition italienne: de fait, le témoin {M} du Libro di Costumanza transmet aussi la version italienne du Bestiaire d’Amours. Parmi les œuvres mineures, Agnes et Meleus constitue sans aucun doute l’item le plus intéressant. Consacré au thème de l’avarice punie, le récit confirme par ailleurs la déstination courtoise pour laquelle la compilation du manuscrit à été conçue. Cet aspect contribue à remarquer la particularité du Pluteo 76.79 par rapport aux autres témoins italiens du Livre de Moralitez. Le Pluteo 41.42 aussi bien que le codex de Zagreb répondent en effet aux attentes d’un public bien différent, celui de la bourgeoisie urbaine. La section française du Pluteo 41.42 n’avait jamais fait objet d’une étude attentive. Connu surtout grâce à la partie contenant le chansonnier trobadouresque P, le manuscrit se clôt par deux œuvres en langue d’oïl, c’est-à-dire le Blasme de fames et le Livre de Moralitez. Une analyse stratigraphique sommaire de la langue du traité moral a mis en évidence des données qui pourraient confirmer l’existence d’une axe de transmission Vénétie-Toscane pour les matériaux qui forment le recueil. On remarque aussi une cohérence substantielle entre la section française et le reste du manuscrit, notamment les coblas esparsas: certaines d’elles se montrent en particulier proches du système de valeurs de la classe bourgeoise-marchande, comme l’avait déjà souligné Stefano Resconi. Tout de même, les caractéristiques codicologiques du codex de Zagreb nous conduissent à un environnement pareil à celui du Pluteo 41.42: le petit format, la juxtaposition de ‘livrets’ de nature diverse, aussi bien que l’apparence modeste font penser à une usage privé du manuscrit, rassemblé probablement par un membre de la haute bourgeoisie vénétienne. Quant à l’hétérogénéité du contenu, on remarque que le codex contient lui-aussi une anthologie lyrique, française cette fois; il s’agit également de l’un des deux témoins du Livre d’Enanchet, peut-être produit le plus ancien de la littérature franco-italienne. Dans ce sens, la découverte des fragments de Lodi par Mascherpa nous offre une témoignage inattendue de la liaison entre Moralités et Enanchet: les deux œuvres s’y trouvent l’une à côté de l’autre, exactement comme dans le recueil de Zagreb. Comment insérer ces trois exemplaires dans la tradition manuscrite globale ? Faute d’une édition satisfaisante du traité, j’ai décidé de consulter tous les témoins, en offrant une mise à jour de la tradition. De fait, le travail de John Holmberg, editeur au même temps du Moralium Dogma Philosophorum, de la version française et de celle néerlandaise, est criticable à plusieurs égards. En ce qui concerne le Livre de Moralitez, c’est notamment la méthode utilisée pour établir les rélations parmi les témoins à susciter des perplessités. Holmberg renounce à tracer un véritable stemma codicum, en proposant plutôt des “macrogroupes” établis à partir d’affinités génériques. Par conséquent, j’ai décidé de choisir un nombre limité des loci critici, pour lesquelles j’ai pu effectuer une collation des tous les témoins. Dans le cadre d’une classification des manuscrits, il fallait aborder la question du statut à attribuer aux témoins siglés (K) et (L), dont Holmberg avait déjà remarqué la physionomie particulière. Une analyse consacrée à ces deux témoins confirme qu’il s’agit effectivement d’une version fort distante de la vulgate, sans doute élaborée en Angleterre. En suivant les principes individués par Giovanni Orlandi pour les textes transmis en plusieurs rédactions, on relève: l’absence de fautes communes au reste de la tradition, le nombre remarquable de variantes indifférentes, aussi bien que l’histoire externe particulière des manuscrits. Après cette discussion, qui met à jour ce qu’on connaît sur la tradition française, ma thèse donne un panorama des traductions du Livre de Moralitez rédigées en autres langues romanes. Si la version en langue d’oc à été publiée par Jean Ducamin au début du XXe siècle, moins d’attention a été reservée à la traduction castillane. Transmises par un seul manuscrit tardif, les Moralidades de los philosophos démeurent inédites à ce jour. L’individuation des sources manuscrites de ces deux versions a permis de corroborer la validité du stemma proposé. À cette “tradition occidentale” très pauvre s’oppose la variété des traductions effectuées sur le territoire italien. L’on compte actuellement 26 témoins du Libro di Costumanza, qui nous offrent huit rédactions différentes de l’œuvre. Pour autant, ce n’était que la rédaction α à avoir été objet d’étude par les savants. Transmise par 13 témoins, cette version représente la vulgate du Libro di Costumanza et a été publié par Roberto de Visiani en 1865. Le Trattato di virtù morali, selon le titre indûment proposé par l’editeur, constitue toutefois rien plus que le divertissement d’un italianiste “par passion” plutôt qu’une véritable édition critique. Visiani n’utilise que deux manuscrits, sans en donner les cotes: le premier a été identifié en 2008 par Sandro Bertelli et Marco Giola; le deuxième était inaccessible jusqu’à l’heure actuelle. Cependant, une recherche conduite avec Matteo Luti nous a permis de retrouver le manuscrit, dont j’ai donnée une première description. Il a fallu attendre plus d’un siècle pour avoir une édition satisfaisante du Libro di Costumanza, qui pourtant n’a jamais été publiée. Je me réfère à la thèse rédigée en 1992 par Cristina Bernardini, élève d’Alfonso D’Agostino. Travail tout à fait méritoire, car il propose non seulement une édition meilleure que celle de Visiani, mais il offre aussi une analyse soignée de la tradition manuscrite: Bernardini individue en particulier cinq rédactions indépendantes du volgarizzamento. Ma recherche poursuit et approfondit l’étude de Bernardini, en inscrivant le Libro di Costumanza dans le cadre d’une tradition européenne. Il faut remarquer qu’encore une fois le stemma codicum du Livre de Moralitez démontre sa validité. Certes, il serait impossible d’expliquer de façon, pour ainsi dire, géométrique les rélations généalogiques entre sources et traductions. L’on remarque d’évidents phénomènes de contamination non seulement parmi les différentes rédactions, mais aussi entre la rédaction α et la traduction italienne du Tresor de Brunetto Latini. Cette dernière question, qui n’avait jamais été abordée auparavant, ouvre un terrain de recherche qui peut se révéler très fécond pour de futures études consacrées aux deux œuvres. Il était aussi important d’approfondir la connaissance de la tradition septentrionale du Libro di Costumanza. Si la majorité des témoins a été compilée en Toscane, les manuscrits siglés {N}, {T} et {V} prouvent tout de même une circulation du volgarizzamento en Italie du Nord. Le chapitre finale aborde l’étude de la rédaction delta du Libro di Costumanza, dont j'offre une édition critique. Cette version de l’œuvre constitue le résultat d’une réélaboration, voire d’une adaptation, du texte italien à partir des textes français et latin: en effet, le traducteur avait à disposition un exemplaire du Moralium Dogma Philosophorum, comme le démontrent de nombreux passages absents dans le reste de la tradition romane. Par ailleurs, on relève le recours au manuscrit Pluteo 41.42, utilisé notamment pour essayer de corriger l’erreur d’archétype. En ce qui concerne la langue de cette version, le manuscrit de référence, c’est-à-dire le codex Riccardiano 1475 (mil quatrecent soixante-quinze) a été sans doute copié par une main siennoise, alors que le modèle remonte probablement à la Toscane de l’Ouest. Ce n’est qu’un premier pas vers l’étude du Libro di Costumanza, et de sa tradition variée et encore largement inexplorée.

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This thesis aims to show that there is a Descartes s moral theory, although he did not leave a particular work on the subject. The Cartesian morality is scattered in his writings, but his last book, The Passions of the Soul, is the one which concentrates most of its contents. To conduct this study, we utilized as a working tool the genetic-historical method, that allowed us to do a genealogical study of the Philosopher's moral, taking as genesis the moral seeds planted in the Cartesian's soil , in the development of the young Descartes, in the Jesuit college of La Flèche. Among the philosophical subjects studied were Aristotle's and Thomas Aquinas' moral. In the study of Latin literature, the students toured works of Cicero and Seneca, in which the rich teachings of the stoic doctrine were present. We also examined the early writings of the Philosopher, left in the form of manuscripts, where there are records of his first thoughts on morals, under the designation of wisdom, forming a group with the sciences. In this genealogical trajectory of his moral, we investigated his first book published, Discourse on Method, in which are the maxims of his provisional morality and the Preface-Letter of the book Principia Philosophiae's french translation, in which Descartes speaks of the highest and most perfect moral system. As a last milestone on the genealogical course traversed, we examined the letters on morals written by the Philosopher to his disciples Princess Elisabeth of Bohemia, Chanut, France's ambassador in Sweden, and Queen Christina of Sweden. It was based on the themes on morals in these letters, deeply studied by Descartes, that was drafted the Traité des Passions (The Passions of the Soul). Without these letters, probably there would be no Traité and we certainly would not speak today of a Cartesian morality. The Cartesian morality is not a preceitual nor a theological one. It is an elevated content moral, a contentment of the mind kind of moral for the man who makes use of his free will, whose acts are the fruit of the agreement established between the intellect and the will. This moral revolves around the virtue of generosity, queen of all virtues, which magnifies the man and make him sympathetic in living with other men. The man in the Cartesian morality recognizes himself as part of the universe and of Earth particularly, that with him make a whole.
Esta tese tem por objetivo mostrar que há uma moral em Descartes, embora ele não tenha deixado uma obra específica sobre o assunto. A moral cartesiana encontra-se dispersa em seus escritos, mas é em seu último livro As Paixões da Alma que se concentra a maior parte de seu conteúdo. Para a realização da pesquisa, foi tomado por instrumento de trabalho o método genético-histórico que permitiu que se fizesse um estudo genealógico da moral do Filósofo, tomando como gênese as sementes morais plantadas no solo cartesiano , no período de formação do jovem Descartes, no colégio dos jesuítas de La Flèche. Entre as disciplinas filosóficas estudadas, encontravam-se a moral de Aristóteles e de Tomás de Aquino. No estudo da literatura latina, os alunos percorriam obras de Cícero e de Sêneca, onde se fazia presente a moral estoica de ricos ensinamentos. Foram também pesquisados os primeiros escritos do Filósofo, deixados sob a forma de manuscritos, em que se encontram registros de seus primeiros pensamentos sobre a moral, sob a denominação de sabedoria, compondo um conjunto com as ciências. Nesse percurso genealógico de sua moral, foram investigadas sua primeira obra publicada Discurso do Método, onde estão contidas as máximas de sua moral por provisão, e a Carta-prefácio da tradução francesa do livro Principia Philosophiae em que Descartes fala da mais elevada e da mais perfeita moral. Como último marco no caminho genealógico perseguido, foram examinadas as cartas sobre a moral escritas pelo Filósofo a seus discípulos: a princesa Elisabeth da Boêmia, Chanut, o embaixador da França na Suécia e a rainha Christina da Suécia. Foi a partir dos temas sobre a moral, presentes nessas cartas profundamente estudados por Descartes, que foi elaborado o Tratado das Paixões ou As Paixões da Alma. Sem essas cartas, provavelmente, não existiria o Tratado e, certamente, não se poderia falar de uma moral em Descartes. A moral cartesiana não é uma moral preceitual nem uma teologia moral. É uma moral de elevado conteúdo, uma moral do contentamento do espírito, do homem que conta com o livre-arbítrio, cujo agir é o fruto do acordo que se estabelece entre o entendimento e a vontade. Esta moral gravita em torno da virtude da generosidade, rainha de todas as virtudes, que engrandece o homem e o torna solidário no convívio com os outros homens. O homem da moral cartesiana reconhece-se fazendo parte do universo e, particularmente, do planeta Terra que com ele compõem um todo.

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The objective of this work was about fixing the free will paradigm as negative evaluation of political rights which presents a new classification dde such rights, producing species: a) conditions of eligibility autonomous (free will), b) eligibility requirements heteronomous (will third party) and c) ineligibility (court decisions / administrative). This morality and life history as a condition of eligibility unattended, making a hermeneutic analysis of art. 14, ? 9 of the Constitution, considering the justification of the views of the voting Minister Carlos Ayres Brito Appeal in Ordinary No 1069/2006 of the Supreme Electoral Tribunal (where Eurico Miranda). Are fixed concepts of morality and life history from the perspective of the moral act freely and consciously. Has resulted in the identification of the moral virtues of honesty and integrity, which are voluntary acts as a reference to morality and integrity respectively. Justifies the morality and life history as a condition of eligibility unattended. who depend exclusively on the willingness of the candidate. It is noteworthy that the conditions for eligibility as a factual finding does not violate the law and does not allow punitive sanctions or setting a deadline in case of refusal to register the application. Attributed to political parties to take responsibility in their statutes moral criteria for the nomination convention in pre candidates, giving an ethical dimension. Analyzes the law under the Clean Record of morality and life history of the candidate and the possible impact on the electoral context.
O objetivo deste trabalho ? versar sobre a fixa??o do livre arb?trio como paradigma avaliativo dos direitos pol?ticos de recep??o apresentando uma nova classifica??o de tais direitos, produzindo as esp?cies: a) condi??es de elegibilidade aut?nomas (vontade livre); b) condi??es de elegibilidade heter?nomas (vontade de terceiros) e c) inelegibilidades (decis?es judiciais/administrativas). Trata ainda da moralidade e da vida pregressa como condi??o aut?noma de elegibilidade, fazendo uma an?lise hermen?utica do art. 14, ? 9? da Constitui??o Federal, considerando a fundamenta??o dos voto de vistas do Ministro Carlos Ayres Brito, no Recurso Ordin?rio n? 1069/2006 do Tribunal Superior Eleitoral (caso Eurico Miranda). Nele s?o fixados os conceitos de moralidade e da vida pregressa dentro da perspectiva do ato moral livre e consciente. Tem como resultado a identifica??o das virtudes morais da honradez e da honestidade, sendo estas atos volunt?rios, como refer?ncia ? moralidade e ? probidade respectivamente. Justifica-se a moralidade e a vida pregressa como condi??o aut?noma de elegibilidade as quais dependem exclusivamente da vontade do candidato. Ressalta-se as condi??es de elegibilidade como uma constata??o f?tica que n?o viola o direito e n?o admite san??es punitivas ou fixa??o de prazo, em caso de indeferimento do registro da candidatura. Atribui aos partidos pol?ticos a responsabilidade em adotar em seus estatutos crit?rios morais para indica??o em conven??o de pr? candidatos, dando uma dimens?o ?tica. Analisa a Lei da Ficha Limpa sob a moralidade e vida pregressa do candidato e as poss?veis incid?ncias no contexto eleitoral.

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Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior
The objective of this work was about fixing the free will paradigm as negative evaluation of political rights which presents a new classification dde such rights, producing species: a) conditions of eligibility autonomous (free will), b) eligibility requirements heteronomous (will third party) and c) ineligibility (court decisions / administrative). This morality and life history as a condition of eligibility unattended, making a hermeneutic analysis of art. 14, ? 9 of the Constitution, considering the justification of the views of the voting Minister Carlos Ayres Brito Appeal in Ordinary No 1069/2006 of the Supreme Electoral Tribunal (where Eurico Miranda). Are fixed concepts of morality and life history from the perspective of the moral act freely and consciously. Has resulted in the identification of the moral virtues of honesty and integrity, which are voluntary acts as a reference to morality and integrity respectively. Justifies the morality and life history as a condition of eligibility unattended. who depend exclusively on the willingness of the candidate. It is noteworthy that the conditions for eligibility as a factual finding does not violate the law and does not allow punitive sanctions or setting a deadline in case of refusal to register the application. Attributed to political parties to take responsibility in their statutes moral criteria for the nomination convention in pre candidates, giving an ethical dimension. Analyzes the law under the Clean Record of morality and life history of the candidate and the possible impact on the electoral context
O objetivo deste trabalho ? versar sobre a fixa??o do livre arb?trio como paradigma avaliativo dos direitos pol?ticos de recep??o apresentando uma nova classifica??o de tais direitos, produzindo as esp?cies: a) condi??es de elegibilidade aut?nomas (vontade livre); b) condi??es de elegibilidade heter?nomas (vontade de terceiros) e c) inelegibilidades (decis?es judiciais/administrativas). Trata ainda da moralidade e da vida pregressa como condi??o aut?noma de elegibilidade, fazendo uma an?lise hermen?utica do art. 14, ? 9? da Constitui??o Federal, considerando a fundamenta??o dos voto de vistas do Ministro Carlos Ayres Brito, no Recurso Ordin?rio n? 1069/2006 do Tribunal Superior Eleitoral (caso Eurico Miranda). Nele s?o fixados os conceitos de moralidade e da vida pregressa dentro da perspectiva do ato moral livre e consciente. Tem como resultado a identifica??o das virtudes morais da honradez e da honestidade, sendo estas atos volunt?rios, como refer?ncia ? moralidade e ? probidade respectivamente. Justifica-se a moralidade e a vida pregressa como condi??o aut?noma de elegibilidade as quais dependem exclusivamente da vontade do candidato. Ressalta-se as condi??es de elegibilidade como uma constata??o f?tica que n?o viola o direito e n?o admite san??es punitivas ou fixa??o de prazo, em caso de indeferimento do registro da candidatura. Atribui aos partidos pol?ticos a responsabilidade em adotar em seus estatutos crit?rios morais para indica??o em conven??o de pr? candidatos, dando uma dimens?o ?tica. Analisa a Lei da Ficha Limpa sob a moralidade e vida pregressa do candidato e as poss?veis incid?ncias no contexto eleitoral

Le mal est par sa nature un scandale car il se définit par ce qui ne devrait pas être à l’opposé du bien qui se présente comme ce qui doit être. Cette affirmation, qui relève de la tautologie, marque la réalité éprouvée face au mal. Il a d’abord été une évidence criante : comment réagir face aux maux de l’existence humaine ? Ainsi le mal est inscrit dans l’histoire de la pensée et commence pour notre travail avec le platonisme. Avant la conceptualisation platonicienne, le mal est une donnée factuelle de la vie avec laquelle il faut composer. Les figures divines sont ambivalentes à l’image des hommes et alternent vices et vertus. Platon postule une entité divine unique, omnisciente, omnipotente et bienveillante. Ce dieu devient intelligence, calcul et raison : le monde devient une création parfaite, belle et ordonnée et non plus le théâtre d’un affrontement entre les diverses passions des dieux. Le mal se transforme alors en un enjeu métaphysique : comment concilier cette perfection avec l’émergence du mal ? Il faut désormais expliquer et tenter de justifier la violence et les crimes. S’il est possible de proposer une théodicée qui rende le mal physique et métaphysique nécessaire, légitimer la méchanceté se révèle plus ardu. Les penseurs du platonisme, du néoplatonisme et du stoïcisme vont tenter d’apporter une première réponse au mal moral. Dans leur sillage, une rupture conceptuelle advient et révolutionne le concept : le christianisme invente le péché. En devenant péché, le mal se retrouve désormais sous la responsabilité de l’homme coupable. Le mal entre dans le giron de la liberté : il est voulu, consenti. A la suite des penseurs chrétiens, certains philosophes continueront ce travail d’élucidation de la volonté du mal. L’objectif est de retracer l’histoire de ces systèmes conceptuels qui s’entremêlent et se répondent les uns aux autres. Le mal moral se construit dans cette progression qui a des conséquences anthropologiques importantes : l’homme se pense à travers le mal. La méchanceté n’est donc pas seulement un problème à résoudre, elle devient le paradigme à travers lequel définir l’homme. Notre problématique est de montrer comment la question de la méchanceté est à la base du problème de la morale et comment elle conditionne notre représentation de la nature de la volonté humaine. Cette évolution s’est nouée lors d’étapes clés de la pensée philosophique. En effet, si dans toute philosophie morale, le concept du mal est évoqué, il n’est pas en général le centre de l’argumentaire. Le premier moment est celui de la pensée antique. Platon fait naître Dieu et le monde dans l’histoire des concepts puis se retrouve face l’énigme de nos crimes. La théodicée mise en place et qui sera reprise par Plotin et les Stoïciens ne cessera de nier l’existence d’un instinct pervers. Le mal voulu est une absurdité. L’irruption de la faute chrétienne bouleverse la donne. Saint Augustin en sera le théoricien le plus investi affectivement. Ayant expérimenté une double conversion dans sa vie spirituelle, il théorise une méchanceté issue de notre faiblesse, de notre faute première. Le mal est voulu car il n’est plus possible de vouloir autre chose. Saint Anselme reprend également le dogme de la chute mais lui apporte une dimension logique et sémantique en proposant une méchanceté égoïste. Le mal est certes voulu mais par dédain du bien. Notre dernière étape est kantienne. Le mal radical est le concept qui permet enfin de penser une volonté normale qui voudrait le mal simplement parce qu’elle a en elle cette possibilité et la liberté fondamentale de le choisir. Nous pourrons donc constater le chemin parcouru entre notre point de départ et notre point d’arrivée et comment cette problématisation du mal fait apparaître une généalogie de la volonté. Au fil de la pensée, elle passe de l’ombre à la lumière, n’étant jamais aussi présente que quand elle se retrouve confrontée aux obstacles. Penser le mal moral c’est faire l’archéologie de la volonté
Evil provokes scandal by nature because it is what it should not be unlike good which is what it has to be. This tautological assertion expresses our feelings toward evil. It was first perfectly obvious : how must we face human pain ? Evil is a part of thinking’s history : our study starts with Platonism. Before his work, evil is just a fact of life you have to live with. The gods of Antiquity are like men : good or bad. The God of Plato is the one, omniscient, all-powerful and kindly. God is just intelligence, calculation and reason : the world he created is beautiful, ordered and perfect and it is no longer the place for the vices of ancient gods. Evils turns into a metaphysical issue : how can be the world perfect despite evil ? We have now to explain, to justify violence and crimes. Theodicy can justify pain and illness. It does not work with wickedness. Platonism, Neo-Platonism and Stoicism tried to answer this question. Following them, a conceptual break happens : Christendom invented sin. When evil became sin, man became liable and guilty. It is now a matter of liberty : man wants evil. After them, some philosophers will keep to work on the subject of the bad will. Our purpose is to find the story of these concepts and to connect thoughts between themselves. Evil has been made by this story and brings many anthropological consequences : man understands himself through evil. Wickedness is not just a matter to solve, wickedness becomes a way to define mankind. We want to show that wickedness issue is the foundations of morality and how it makes us see and think human will. Several stages occurred in this philosophical evolution. Every ethic deals with evil, not all put it at the heart of their system. Our first stage is Antiquity. Plato brings the ideas of God and perfect world in philosophy but faces the riddle of our crimes. His theodicy adopted by Plotinus and Stoics will always refuse pervert instinct in man. A man who want evil is nonsense. Christian sin appearance changes everything. Augustine will be his strongest defender. By living a double spiritual conversion, he understands wickedness as weakness due to original sin. Man want evil because he is no longer able to will something else. Anselmus follows the dogma of the fall but puts logical and semantic dimension in it and presents a self-interested wickedness. Man wants evil not for itself, man does not want enough good. Our last stage is Kant. Radical will is the first concept which allows to conceive a normal bad will which would evil just because it is one of his options and it has the liberty to do so. We can see the difference between our starting point and our arrival. We see now how the concept of will has grew up and changed. Little by little, will comes from darkness to light. The more will faces obstacles, the more it is obvious. Thinking on evil is the archaeology of the will

Le conte merveilleux, par ses caractéristiques et sa structure narrative universellement identique, peut constituer un support privilégié de la classe de langue. Son utilisation adéquate permet à l’enseignant de guider l’apprenant vers une acquisition de toutes les compétences : linguistiques, culturelles, interculturelles et fonctionnelles. Le présent travail s’appuie sur les notions théoriques associées à l’étude de ce genre littéraire. Les activités proposées sont destinées aux élèves chinois de français dans le secondaire, par lesquelles, les enseignants peuvent amener leurs élèves à partir dans le voyage merveilleux des contes français et chinois. Ainsi les élèves peuvent apprendre à aimer lire en français et découvrir le plaisir de vivre le conte dans la classe
The marvelous tale, with his characteristics and his narrative structure universally similar, forms a privileged support in language class. The use of tale allows the teachers to guide their pupils to acquire all the competences: the linguistic, the cultural and the functional competences. Our work includes many theories that have a link with this literary kind. We suggest some activities for the Chinese pupils of secondary school. With these activities, the teachers may lead their students to go to a marvelous travel in the world of French and Chinese marvelous tales. The students learn to love reading in French and discover the pleasure to live the tales in the class

Si Ferdinand Buisson a, du point de vue institutionnel, joué un rôle de premier plan dans l'édification de l'école laïque sous la IIIe République, il fut aussi un remarquable observateur de son temps et un penseur engagé soucieux de faire apparaître toute l'intelligibilité des différentes causes qu'il a embrassées au cours de sa longue carrière d'homme publique, du protestantisme libéral au radical-socialisme. Pour appréhender la cohérence de cet itinéraire intellectuel, la question de l'autorité offre un bon fil directeur: avant d'être envisagée en termes pédagogiques, celle-ci s'est en effet posée à Buisson de manière particulièrement vive dans le contexte théologique et ecclésiologique mouvementé qui était celui de la communauté réformée dans la seconde moitié du XIXe siècle. Prenant énergiquement parti pour les "libéraux" dans le débat qui les oppose alors aux "orthodoxes" quant aux statuts respectifs de l'Ecriture et de la conscience dans l'économie de la foi, Buisson esquisse dès les années 1860 une interprétation originale de la tradition protestante qu'il développera bien plus tard dans sa thèse de 1891 sur Sébastien Castellion. A la lumière de ses écrits protestants, sa philosophie de l'éducation laïque apparaît à bien des égards comme l'expression sécularisée d'un geste inaugural et profondément religieux de refus de l'autorité dans ses formes conservatrices et toutes extérieures. Loin de consister cependant en un simple développement d’une essence préexistante, la continuité de cette pensée ne se dessine qu'au gré d'un permanent travail de réécriture commandé par les contextes de discussion abordés, les arguments adverses et les situations historiques que Buisson s'est efforcé d'infléchir avec un sens consommé du kairos. Ce sont ces ajustements et infléchissements successifs de l'idéal buissonien que nous avons tenté d’appréhender depuis les jeunes heures de l'école laïque jusqu'aux premières discussions relatives à sa "démocratisation" à la veille de la première guerre mondiale
Ferdinand Buisson did not only play a major role, as regards institutions, in the foundation of nondenominational education during the Third Republic, he was also both a talented observer of his time and a committed thinker, concerned with the intelligibility of the various causes he embraced throughout his long career as a public figure , from liberal Protestantism to radical- socialism. The coherence of his intellectual path may be apprehended through a clear issue: The question of authority. As a matter of fact, before considering it from an educational standpoint, Ferdinand Buisson had to face it acutely inthe stormy theological and ecclesiological context of the protestant community during the second half of the 19th century. He stood up vigourously for the”liberals” in their dispute against the “orthodox” concerning respectively, the status of the Scriptures and of conscience in the process of faith. As early as 1860, Ferdinand Buisson outlines an original interpretation of the protestant tradition, which he will later on develop in 1891 in his thesis about Sébastien Castellion. In the light of his protestant works, and in many respects, his philosophy of non-denominational education sounds like the secularized expression of a deeply religious inaugural gesture in refusal of authority, in its external conservative forms. Yet, far from simply expanding on a pre-existent essence, the continuity of this thinking only becomes clear through a continuous work of re-writing, induced from debates, opposing arguments and historical situations which Buisson endeavoured to reorientate with his accomplished sense of Kairos. Indeed, we have tried to apprehend those successive reorientations and realignments of Buisson’s ideal, starting from the very first days of non-denominational education to the first discussions relating to its democratization on the eve of the first World War

The monograph reveals the key socio-economic problems of the innovation economy: its content as a knowledge economy and its role in evolutionary development; human capital (living intelligence) as the main resource of the innovation economy. Much attention is paid to the institutional support of innovation through a system of institutions and mutually beneficial contracts. The mixed mechanism of implementation of innovative activity as a synthesis of spontaneous market self-regulation and conscious public administration is shown. The result of the "social control" of society and the state is the coordination of the actions of economic entities and the ordering of economic processes. The most important institution of human society is the family as a strong power in the state. And the person himself with his knowledge, culture, ethics and morality is the main value of society. The main purpose of the family is to reproduce life and provide a person with everything necessary. The state as an institution manages a person's education and health, helps to change his lifestyle, strengthening humanity, ethics, morality and culture of life. The modern global economy remains a sphere of domination of market egoism. It is the market that performs the function of morality as a person and society as a whole. In the global economy, a person is not a representative of the people, but a representative of the system, a standard way of life. And he should live in communication based on respect for each other. It is concluded that today the main wealth of society is not material, but social wealth: the person himself with his knowledge, culture, ethics and morality is a living intellect; a family with the reproduction of life; immaterial knowledge that covers all types of work that cannot be calculated and paid, where the motive is the joy of free cooperation, free giving and community. In this "invisible economy" people mutually teach each other humanity and create a culture of joint thinking and living together. The State and society must preserve and increase the social wealth of human society. For students and postgraduates of economic and managerial specialties, as well as for anyone interested in this problem.

If morality could plausibly have emerged in the manner described, then various lessons follow for ethics. In moral metaphysics, that ethics presupposes only a naturalistic basis and that the desire to be moral can be associated with the desire to live up to the persona we each project in speaking for ourselves in avowals and pledges. In moral semantics, that ethical judgments may be true or false, and that ethical terms may ascribe bona fide properties, despite having a wholly naturalistic base. In moral epistemology, that our ability to make judgments of desirability and responsibility, as well as other moral judgments, depends on our being immersed in practices like those of avowal and pledging. In moral psychology, that moral judgments are closely tied up with desire and that they are effective in motivating us, not in their own right, but in virtue of the robustly attractive desiderata that they rely on for support. And in moral theory or normative ethics, that it is perfectly understandable why in the ordinary world, moral thinkers should divide on issues like that between consequentialist and non-consequentialist approaches.

Emotions play a critical role in both moral deliberation and moral action. Understanding the emotions and how they ought to interact with theoretical principles is an important part of fulfilling our duty of due care in moral deliberation. By examining the Nazi police squads and the Nazi virtue of “hardness,” we can come to see how ordinary people can suppress their emotions in order to carry out morally odious tasks. We can then see that the methods we use to live with our treatment of nonhuman animals bear striking similarities to the methods used by those in the police squads. Ted Bundy, a psychopath, suggests that a lack of emotions can hinder our ability to grasp moral concepts, thus showing that even while emotions must be regulated by theory, they also play an important role in any full understanding of the significance of moral demands.

It was very generally said in the city about this time that the Great South Central Pacific and Mexican Railway was the very best thing out. It was known that Mr Melmotte had gone into it with heart and hand. There were many who...

The criminology of moral order refers to the moral causes of crime and disorder, but also investigates the mechanisms of societal stability and resilience. A vital social balance seems under pressure in super-diverse network societies that have to function without any explicit uniting philosophy of life. The concept of ‘complexity without direction’ has been used to describe the background of the challenges of our times. Many people experience the contemporary world as insecure, but do not have much trust in each other, in the institutions, or in the future. This explains the dominance of the safety and security discourse in politics and among citizens. This chapter argues for a dialogue, in which mutual claims to existence are respected and directed to the actual will of people to live together in one society.

This chapter provides an understanding of the demand for moral consistency that motivates a pair of thriving contemporary piety movements, one Christian (the Urapmin Charismatics), the other Muslim (the Cairene Muslims). Although they differ in their theological and moral doctrines, these movements have much in common. In particular, the participants in these movements actively and self-consciously strive to live ethically consistent lives. In both piety movements, that demand for consistency is partly explained by the inculcation of a God's-eye view, a version of the third-person perspective from which the faithful is expected to see the totality of his or her life and impose order on it.

A moral requirement to be universally benevolent could be very demanding, i.e. it could take great sacrifices of the agent’s welfare to live up to it. It has been argued that this is an objection to its validity, but this is denied in this chapter. Any reasonable morality will comprise norms that are quite demanding, e.g. a norm to let ourselves be tortured to death when this is necessary to prevent a million or billion from suffering the same fate. However, the fact that a moral norm is demanding could mean that you are not blameworthy if you fail to comply with it. This fact could also be a pragmatic reason for you not to try to comply with this norm but with a less demanding norm if your failure to comply will have bad consequences.

Abstract Interpreting Bernard Williams’s ethical philosophy is not easy. His style is apparently direct yet argumentatively inexplicit and allusive. He is moreover committed to evading philosophical “isms.” This gives the impression that his philosophy is a web of interrelated commitments where none has priority. Against this impression, in this chapter it is proposed that there is a single, unchanging root conviction from which Williams’s ethical philosophy grows. This is argued by reference to three signature theses: internal reasons, the relativism of distance, and the porous borders of philosophy and history. These are represented as the fruits of the conviction that the constraints of universal rationality seriously underdetermine how one should live. This vision of the human condition constitutes the inexplicit yet fundamental presupposition beneath Williams’s ethical philosophy. The object of this root conviction is labeled ethical freedom and thus Williams is portrayed as a philosopher of ethical freedom.

The rapid rate of population growth in the last half of the present century causes anxiety about the future of humanity because the amount of resources needed to satisfy basic necessities is extremely large. Correspondingly, the satisfaction of basic needs cannot be the sole criterion of the good life. Human beings have a right to live a life composed of things that make life go best. The case of Bangladesh shows that the majority of people live a life barely worth living, a life morally undesirable. One major reason is the rapid increase in population. Bangladesh covers an area slightly less than that of the state of Illinois, but has a population that is roughly half of the total population of the United States. The quality of life is inexorably linked to population growth. Further, human welfare and the quality of life are closely linked to the availability of resources. Rapid increases in population growth reduces resource availability and often degrades the environment. At some point, regulation is needed to limit population growth in Bangladesh in order to maximize opportunities for living worthwhile lives both by present as well as future generations. I develop a moral viewpoint that justifies population control in Bangladesh.

Aiming at deepening in our understanding of the fundamental (Socratic) question “how should one live?”, in this paper I present and discuss a distinction among Morality, Happiness and Meaning as the three fundamental dimensions of a Good Life. I specify the notion of meaningfulness here at stake and comment on Susan Wolf’s (2010, 2016) account of this threefold distinction, discussing the central role she gives to reasons of love in the differenciation of meaning. Next, I present what I call the Argument from Kinds of Satisfaction, and raise some important – and open– questions about the articulation of these three dimensions. The last part of the paper is devoted to consider how socio-political conditions affect the prospects of a good life; particularly, how the threat of authoritarianism and totalitarianism specifically affect the three dimensions of a good life. Keywords: Morality, Happiness, Meaning in Life, Passions, Ground Projects, Authoritarianism

We are witnesses and participants of Copernican changes in the world which result in major crises/challenges (economic, political, social, climate, demographic, migratory, MORAL) that significantly change “normal” circumstances. The law, as a large regulatory system, must find answers to these challenges. Primarily, these circumstances relate to (i) the pandemic - Corona 19, which requires ensuring economic development with a significant encroachment on human freedoms and rights; (ii) globalization, which fundamentally changes the concept of liberal capitalism as the most efficient system of production of goods and services and democracy as a desirable form of government; (iii) automation, robotics, artificial intelligence, and big data are changing the ways we work, live, communicate, and learn in a Copernican manner. The law should serve to shape the relationship between people in order to realize a life of love and freedom. This is done to the greatest extent through the constitutional engineering of selected institutions. The legal system focuses on institutions that have a raison d'etre in their mission, which is read as “ratio legis”, as a desirable normative and real action in the range of causal and teleological aspect. Crisis situations narrow social cohesion and weaken trust in institutions. It is imperative to seek constitutional engineering that finds a way out in autopoietic institutions in allopoietic environment. We believe that the most current definition of law is that = law is the negation of the negation of morality. It follows that morality is the most important category of social development. Legitimacy, and then legality, relies on morality. In other words, the rules of conduct must be highly correlated with morality - legitimacy - legality. What is legal follows the rules, what is lawful follows the moral substance and ethical permissibility. Therefore, only a fair and intelligent mastery of a highly professional and ethical teleological interpretation of law is a conditio sine qua non for overcoming current anomalies of social development. The juridical code of legal and illegal is a transformation of moral, legitimate and legal into YES, and immoral, illegitimate and illegal into NO. The future of education aims to generate a program for global action and a discussion on learning and knowledge for the future of humanity and the planet in a world of increasing complexity, uncertainty and insecurity.

Health is a basic human value and we cannot and should not set a price on it, but we can try to understand its value through the prism of morality, ethics, science and human connections. Health cannot be evaluated through the prism of moral principles (is a person good or bad, is he worth helping, is his contribution to society big enough for society to take care of him…). . Some individuals struggle with incurable diseases from birth and spend their entire lives searching for that piece of help or solution that would alleviate their suffering and pain and enable them to live a dignified life. The purpose of the article is to present the design for the development of a conceptual model, which will be the basis for subsequent empirical testing and the development of a marketing model for the entry of an orphan drug into the market, developed with the implementation of established marketing approaches and insights gained in qualitative research with a con­structivist approach, and a designed marketing strategy that will follow the legislative and ethical principles required for the marketing of medicinal products.