Книги з теми "Livre de moralitez"
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1
In search of morality: How you can live a fulfilling life from the inside out. Grand Rapids, Mich: F.H. Revell, 1997.
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2
The ethical primate: Humans, freedom, and morality. London: Routledge, 1994.
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3
1800-1875, Migne J. P., and Douhet, Jules, comte de, d. 1854., eds. Dictionnaire des mystères: Ou, Collection générale des mystères, moralités, rites figurés, et cérémonies singulières ... ; suivi d'une notice sur le théatre libre ... Turnholti (Belgium): Brepols, 1989.
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4
Sazhina, Muza, Anna Kashirova, Stanislav Makarov, and Egor Osiop. The social wealth of the innovation system. ru: INFRA-M Academic Publishing LLC., 2022. http://dx.doi.org/10.12737/1875920.
Повний текст джерелаАнотація:
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.
5
Jonathan, Edwards. Freedom of the will. New Haven: Yale University Press, 1985.
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6
Jules, Douhet. Dictionnaire des mystères: Ou, Collection générale des mystères, moralités, rites figurés et cérémonies singulières, ayant un caractère public et un but religieux et moral, et joués sous le patronage des personnes ecclésiastiques ou par l'entremise des confréries religieuses, suivid'une notice sur le théâtre libre, complétant l'ensemble des représentationsthéâtrales depuis les premiers siècles de l'ère chretienne jusqu'aux temps modernes. Turnholti (Belgium): Typographi Brepols, 1989.
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7
Pettit, Philip. Morality Reconstructed. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190904913.003.0009.
Повний текст джерелаАнотація:
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.
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The End of Morality. Routledge, 2019.
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9
Jeske, Diane. The Feeling of Morality. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190685379.003.0005.
Повний текст джерелаАнотація:
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.
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Kekes, John. How Should We Live?: A Practical Approach to Everyday Morality. University of Chicago Press, 2014.
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11
How Should We Live?: A Practical Approach to Everyday Morality. University of Chicago Press, 2014.
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12
Kekes, John. How Should We Live?: A Practical Approach to Everyday Morality. University of Chicago Press, 2019.
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13
Kekes, John. How Should We Live?: A Practical Approach to Everyday Morality. University of Chicago Press, 2014.
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14
Garner, Richard, and Richard Joyce. End of Morality: Taking Moral Abolitionism Seriously. Taylor & Francis Group, 2018.
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15
Garner, Richard, and Richard Joyce. End of Morality: Taking Moral Abolitionism Seriously. Taylor & Francis Group, 2018.
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Garner, Richard, and Richard Joyce. End of Morality: Taking Moral Eliminativism Seriously. Taylor & Francis Group, 2019.
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17
Garner, Richard, and Richard Joyce. End of Morality: Taking Moral Abolitionism Seriously. Taylor & Francis Group, 2018.
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18
Hillewaert, Sarah. Morality at the Margins. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823286515.001.0001.
Повний текст джерелаАнотація:
This book considers the day-to-day lives of young Muslims on the island of Lamu (Kenya) who live simultaneously “on the edge and in the center”: they are situated at the edge of the (inter)national economy and at the margins of Western notions of modernity; yet they are concurrently the focus of (inter)national campaigns against Islamic radicalization and are at the heart of Western (touristic) imaginations of the untouched and secluded. What does it mean to be young, modern, and Muslim in this context? And how are these denominators differently imagined and enacted in daily encounters? Documenting the everyday lives of Lamu youth, this ethnography explores how young people negotiate different cultural, religious, political and economic pressures and expectations through nuanced deployments of language, dress, and bodily comportment. It thereby illustrates how seemingly mundane practices—from how young people greet others, to how they walk, dress, and talk—can become tactics in the negotiation of moral personhood. A central concern of the book lies with the shifting meaning and ambiguity of such everyday signs and thus the dangers of semiotic misconstrual. By examining this uncertainty of interpretation in projects of self-fashioning, the book highlights how shifting and scalable discourses of tradition, modernity, secularization, nationalism, and religious piety inform changing notions of moral subjectivity. Documenting how Lamu youth navigate this contested field in a fast-changing place with a fascinating history, this book offers a distinctly linguistic anthropological approach to discussions of ethical self-fashioning and everyday Islam.
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Stevenson, Jane. Machines to Live In. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198808770.003.0007.
Повний текст джерелаАнотація:
Modernism has a particular meaning in the context of architecture: Loos’s and Le Corbusier’s war on ornament; plain white buildings with massive windows. One enormous problem with modern-movement buildings is that they typically refuse to engage with time at all—as well as being a conscious break with the past, they tend to be strangely unable to envisage a future. Meanwhile, Geoffrey Scott’s 1914 The Architecture of Humanism was a reassessment of baroque architecture which attempted a non-moralized way of judging architectural merit, and there were also modernist architects whose work had elements of the playful, surprising, deceitful, camp, or surreal. Lutyens, Oliver Hill, and Raymond McGrath are considered in this light.
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Baldacchino, Jean-Paul, and Jon P. Mitchell, eds. Morality, Crisis and Capitalism: Anthropology for Troubled Times. Berghahn Books, 2022. http://dx.doi.org/10.3167/9781800736115.
Повний текст джерелаАнотація:
'May you live in interesting times’ was made famous by Sir Austen Chamberlain. The premise is that ‘interesting times’ are times of upheaval, conflict and insecurity - troubled times. With the growing numbers of displaced populations and the rise in the politics of fear and hate, we are facing challenges to our very ‘species-being’. Papers in the volume include ethnographic studies on the ‘refugee crisis’, the ‘financial crisis’ and the ‘rule of law crisis' in the Mediterranean as well as the crisis of violence and hunger in South America.
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Guardarrama, Ernie. Guide to Live a Successful Life : Meaning, Importance and Advantages of Human Relations: Morality and Success. Independently Published, 2021.
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22
Jackson, Tom. Future Humans: Hows-Whys - Tech - Medicine - Human Enhancement - Genetics - Wrongs - Rights - Playing God-Who Wants to Live Forever? - Science vs Morality. QEB Publishing Inc., 2019.
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23
Dallam, Marie W. The 21st-Century Cowboy Church Movement. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190856564.003.0004.
Повний текст джерелаАнотація:
Chapter 4 seeks to distinguish the ideology and approaches of the present-day cowboy church movement. Drawing heavily on the author’s experiences as a participant observer, this chapter explores cowboy church worship elements and physical spaces—including the roles played by live band music and arenas in attracting new worshippers—and examines the grassroots educational seminars that strive to unite leaders around core teachings. It also discusses several problematic issues, such as the consequences of having high numbers of “new” Christians, debates about arena ministry, and conflicting stances on morality taken by clusters of leaders. It thereby also showcases the diversity among cowboy churches.
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Sobel, David. The Point of Self-Ownership. Edited by David Schmidtz and Carmen E. Pavel. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199989423.013.6.
Повний текст джерелаАнотація:
Traditional Libertarian Self-Ownership views suffer from the Conflation Problem—they fail to adequately distinguish serious from trivial infringements on our rights. Eric Mack has responded to this general concern. He argues that if we properly understand the point of rights, we can successfully distinguish between boundaries that it is morally crucial that we not cross from boundaries that are more flexible. This chapter argues that Mack’s proposed understanding of the point of rights—allowing people to live their own lives in their own way, uninterfered with—is ambiguous. Either we understand Mack’s notion of the point of rights in a moralized way or we do not. Either way, Mack’s view is inadequate, and thus he has not solved the general problem of distinguishing serious and trivial infringements on rights.
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Andrew, Youpa. The Ethics of Joy. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190086022.001.0001.
Повний текст джерелаАнотація:
This book offers a reading of Spinoza’s moral philosophy. Central to the reading the author defends is the view that there is a way of life that is best for human beings, and what makes it best is that it is the way of life that is in agreement with human nature. It is important to note that Spinoza’s moral philosophy does not fit within a framework that takes accountability as an essential function of morality. An ethics of accountability is about what a person deserves. It is a system for assigning credit and debt in the economy of good and evil. The ethics of Spinoza’s Ethics is not about what a person deserves. Rather, it is about how to live joyously and lovingly, not sadly and hatefully. Instead of an ethics of accountability, Spinoza’s is an ethics of joy. It is centered on what, with respect to mental and physical wellness, deserves our attention and what, with respect to mental and physical wellness, does not deserve our attention. Spinoza’s ethics of joy belongs to a philosophical tradition that adheres to a medical model of morality. Accordingly, the purpose of morality is not to assign credit and debt in the economy of good and evil. Its purpose is to heal the sick and empower the vulnerable, which is to say that it is for each and every one of us. Furthermore, Spinoza’s moral philosophy is pluralistic in that there are as many good ways of life as there are ways of living joyously and lovingly. There is a variety of empowered ways of life, and there is a variety of disempowered ways of life.
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Webster, Joseph. The Exclusive Brethren “Doctrine of Separation”. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797852.003.0019.
Повний текст джерелаАнотація:
This chapter draws inspiration from Webb Keane’s (2014) suggestion that “we shouldn’t decide in advance what ethics will look like”. The chapter seeks to contribute critically to new scholarship within the anthropology of morality and detachment by constructing, in a very literal sense, an anthropology of theology via an analysis of the Exclusive Brethren doctrine of separation. Specifically, it seeks to answer two questions: (1) How do the Exclusive Brethren try to live good lives? and (2) What can we learn anthropologically from these models of the good and from the objections they provoke? The chapter concludes by arguing that detachment and disconnection, as well as the negative statements of non-belonging that accompany them, can be found in spheres of thought and practice not normally regarded as religious.
27
Ish-Shalom, Piki, Markus Kornprobst, and Vincent Pouliot, eds. Theorizing World Orders. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781009058193.
Повний текст джерелаАнотація:
We need new analytical tools to understand the turbulent times in which we live, and identify the directions in which international politics will evolve. This volume discusses how engaging with Emanuel Adler's social theory of cognitive evolution could potentially achieve these objectives. Eminent scholars of International Relations explore various aspects of Adler's theory, evaluating its potential contributions to the study of world orders and IR theory more generally. Each chapter focuses on a different aspect of the social theory of cognitive evolution, such as power, morality, materiality, narratives, and practices, and identifies new theoretical vistas that help break new ground in International Relations. In the concluding chapter, Adler responds, engaging in a rich dialogue with the contributors. This volume will appeal to scholars and advanced students of International Relations theory, especially evolutionary and constructivist approaches.
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Buss, Sarah. Moral Requirements and Permissions, and the Requirements and Permissions of Reason. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797074.003.0006.
Повний текст джерелаАнотація:
This chapter offers an account of personal ideals that sheds light on the relationship between the imperatives of morality and the imperatives of rationality. Many people endorse the ideal of treating others “with concern and respect” in such a way as to accommodate one’s other ideals. Living up to this accommodationist ideal closely approximates doing what one takes oneself to have sufficient reason to do, all things considered. In contrast, the requirements one must satisfy in order to live up to one’s nonaccommodationist ideals do not have a claim to be the requirements of rationality because they do not take the normative significance of other ideals into account. Accommodationist and nonaccommodationist ideals give rise to different forms of incoherence. To appreciate the ways in which our ideals fail to form a perfect unity is to appreciate the extent to which coherence is also a substantive ideal.
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Korsgaard, Christine M. The Animal Antinomy, Part 2. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198753858.003.0012.
Повний текст джерелаАнотація:
The intractable problems of animal ethics arise from a fundamental mismatch between morality and nature: nature resists moral reorganization. This chapter argues that we should reject the principle that “ought implies can” and do the best that we can for animals. It asks what is involved in treating animals as ends in themselves and rejects apartheid—the abolitionist’s ban on interaction between people and animals. It then examines specific practical questions. It argues that we should not eat animals, even if they come from “humane” farms, that we should not experiment on them, that there are limits on what kinds of work we may make them do. Finally, it argues that human beings need the company of animals and holds out the hope that we might achieve conditions, very different from the ones we live in now, in which keeping animals as pets and companions would be permissible.
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Bykvist, Krister. Agent-Relative and Agent-Neutral Reasons. Edited by Daniel Star. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199657889.013.36.
Повний текст джерелаАнотація:
The distinction between agent-relative and agent-neutral reasons, at least in its explicit form, is a fairly recent contribution to normative ethics. That the distinction is both well-defined and significant is often taken for granted in contemporary normative ethics. For example, it is supposed to help us characterize many aspects of common-sense morality, such as personal duties, and deontological restrictions or constraints. The main question of this chapter is whether there is a well-defined distinction between agent-relative and agent-neutral reasons that has this high level of significance. Is the distinction really “an extremely important one,” as Nagel said, or perhaps even one of “the greatest contributions of recent ethics,” as Tom Hurka suggests? A variety of accounts of this distinction is discussed and it is argued that none live up to this hype, at least if the distinction is supposed not to beg other important questions in normative ethics.
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Brennan, Samantha. The Structure of Thresholds for Options. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198828310.003.0010.
Повний текст джерелаАнотація:
Most of us accept that, even if morality requires us to promote the good, we do not have to live up to its demands all the time. Sometimes we can favor our own interests, or provide special benefit to our friends and family. This paper assumes that these options can be overridden if we pass a certain threshold and asks if there is a common structure between these thresholds for options and the thresholds for rights. This moderate deontological account allows for aggregation in considering the total amount at stake, but also requires that the good be structured in a certain way. In the case of rights, there are two relevant structural constraints: an existential constraint (some individual must have as much at stake as the right bearer), and a universal constraint (everyone being considered must have some minimum amount at stake). Both of these constraints also apply to thresholds for options.
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Wicks, Robert L., ed. The Oxford Handbook of Schopenhauer. Oxford University Press, 2020. http://dx.doi.org/10.1093/oxfordhb/9780190660055.001.0001.
Повний текст джерелаАнотація:
This collection of thirty-one essays written by contemporary Schopenhauer scholars has six sections: (1) Influences on Schopenhauer, (2) Schopenhauer’s Metaphysics of Will and Empirical Knowledge, (3) Aesthetic Experience, Music, and the Sublime, (4) Human Meaning, Politics, and Morality, (5) Religion and Schopenhauer’s Philosophy, and (6) Schopenhauer’s Influence. Some of the issues addressed concern the extent to which Schopenhauer adopted ideas from his predecessors versus how much was original and visionary in his central claim that reality is a blind, senseless “will,” the effectiveness of his philosophy in the field of scientific explanation and extrasensory phenomena, the role of beauty and sublimity in his outlook, the fundamental role of compassion in his moral theory, the Hindu, Christian, and Buddhistic aspects of his philosophy, the importance of asceticism in his views on how best to live, how pessimism and optimism should be understood, and his impact on psychoanalysis, as well as upon music, the visual arts, and literature. The collection is an internationally constituted work that reflects upon Schopenhauer’s philosophy with authors from a variety of backgrounds, presently working in Australia, Belgium, Brazil, Canada, Ecuador, England, France, Germany, Israel, the Netherlands, New Zealand, Scotland, Spain, and the United States.
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Johner, Aline. La sexualité comme expression d’identités religieuses et politiques dans le canton de Vaud (fin de l’Ancien Régime–1848). Éditions Alphil-Presses universitaires suisses, 2022. http://dx.doi.org/10.33055/alphil.03191.
Повний текст джерелаАнотація:
« Pour nous Messieurs, nous sommes bien décidées à ne jamais confier nos fils et nos filles à des Ministres nouveaux, dont le pays n’aurait pas éprouvé la moralité, à une Église où l’on enseignerait peut-être des doctrines socialistes ou communistes. » En 1845, Louise Émilie Caille, comme 315 femmes de Payerne, signe la pétition libérale qui s’oppose au renvoi des pasteurs en conflit avec le Gouvernement radical. Elle rejoint ensuite les rangs de l’Église libre avec son mari. Les conjoints auront trois enfants, et Louise Émilie est âgée de vingt-sept ans à la naissance du cadet. Au début du XIXe siècle, la pratique qui vise à limiter la taille de la famille est diffusée parmi plusieurs couples qui, comme eux, appartiennent souvent aux cercles libéraux. À l’heure où naissent les premiers partis politiques dans le canton de Vaud, les clivages en termes de valeurs ne s’affichent pas qu’au sein des assemblées et des conseils, ils s’expriment également dans le rapport que les femmes et les hommes entretiennent avec les normes morales et religieuses de leur temps. L’auteure de cette étude propose un regard nouveau sur les polarisations qui ont suivi la chute de l’Ancien Régime et sur l’histoire de la sexualité. En considérant les comportements reproductifs comme une forme de représentation sociale et l’expression d’identités, elle souligne le rôle crucial des femmes dans la création de milieux politiques et religieux, ainsi que dans la transmission de « cultures sexuelles » familiales.
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Spicker, Paul. Thinking Collectively. Policy Press, 2019. http://dx.doi.org/10.1332/policypress/9781447346890.001.0001.
Повний текст джерелаАнотація:
Thinking collectively is a book about the meaning, implications and value of collectivism in social policy. Collectivism is not a single, unitary idea; it covers a wide range of approaches that depend on the importance of groups and organisations in social life. Substantive collectivism is the idea that we live, not as 'individuals', but as the members of social groups, like families, neighbourhoods and communities, and that many of our actions are done together with others in organisations and social institutions. Methodological collectivism looks for explanations and patterns of behaviour not in the actions of individual human beings, but in the actions of groups. Moral collectivism begins from the premise that collective social groups - families, businesses, institutions, governments and countries - are moral agents; that they have rights and responsibilities, that groups as well as individuals can take moral action, and that the morality of their actions can sensibly be assessed in those terms. Collective action is defined, not by what is to be done, but how. The practice of collective action, and the character of provision made, tend in their turn to influence the kinds of things that people want their services to do. Democratic deliberation, voice and empowerment become the expectation and practice of public services; co-operation, working together, sharing and solidarity come to be seen as virtues in themselves. The book makes a case for a collective approach to the common weal, based on society, the common good, solidarity, stewardship, rights, equality and a sense of common enterprise.
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Moriarty, Michael. Pascal: Reasoning and Belief. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198849117.001.0001.
Повний текст джерелаАнотація:
The book is a study of Pascal’s defence of Christian belief in the Pensées. It aims to expound, and in places to criticize, what it argues (drawing on existing scholarship about the history of the text) is a coherent and original apologetic strategy. It sets out the basic philosophical and theological presuppositions of his project, drawing the distinction between convictions attained by reason and those inspired by God-given faith. It sets out his view of the contradictions within human nature, between the ‘wretchedness’ (our inability to live the life of reason, to attain secure and durable happiness) and the ‘greatness’ (the power of thought, manifested in the very awareness of our wretchedness). His mind–body dualism and his mechanistic conception of non-human animals are discussed. Pascal invokes the biblical story of the Fall and the doctrine of original sin as the only credible explanation of these contradictions. His analysis of human occupations as powered by the twin desire to escape from painful thoughts and to gratify one’s vanity is subjected to critical examination, as is his conception of the self and self-love. Pascal argues that, just as Christianity propounds the only explanation for the human condition, so it offers the only kind of happiness that would satisfy our deepest longings. He thus argues that we have an interest in investigating its truth-claims as rooted in the Bible and in history. The closing chapters discuss his view of Christian morality and the famous ‘wager’ argument for opting in favour of Christian belief.
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Stuart-Buttle, Tim. From Moral Theology to Moral Philosophy. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198835585.001.0001.
Повний текст джерелаАнотація:
The seventeenth and eighteenth centuries represent a period of remarkable intellectual vitality in British philosophy, as figures such as Hobbes, Locke, Hume, and Smith attempted to explain the origins and sustaining mechanisms of civil society. Their insights continue to inform how political and moral theorists think about the world in which we live. The aim of this book is to reconstruct a debate which preoccupied contemporaries, but which seems arcane to us today. This concerned the relationship between reason and revelation as the two sources of mankind’s knowledge, particularly in the ethical realm: to what extent, they asked, could reason alone discover the content and obligatory character of morality? This was held to be a historical, rather than merely a theoretical question: had the philosophers of pre-Christian antiquity, ignorant of Christ, been able satisfactorily to explain the moral universe? What role did natural theology play in their ethical theories—and was it consistent with the teachings delivered by revelation? Much recent scholarship has drawn attention to the early-modern interest in two late Hellenistic philosophical traditions—Stoicism and Epicureanism. Yet in the English context, three figures above all—John Locke, Conyers Middleton, and David Hume—quite deliberately and explicitly identified their approaches with Cicero as the representative of an alternative philosophical tradition, critical of both the Stoic and the Epicurean: academic scepticism. All argued that Cicero provided a means of addressing what they considered to be the most pressing question facing contemporary philosophy: the relationship between moral theology and moral philosophy.