Academic literature on the topic 'Anthropologie – Aspect moral'
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Journal articles on the topic "Anthropologie – Aspect moral"
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Singleton, Jane. "Kant's Account of Respect: A Bridge between Rationality and Anthropology." Kantian Review 12, no. 1 (March 2007): 40–60. http://dx.doi.org/10.1017/s1369415400000807.
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Kant starts the Groundwork of the Metaphysics of Morals by emphasizing the importance of separating the a priori or rational part of moral philosophy from the a posteriori or empirical aspects. Indeed, he reserves the term moral philosophy for the rational part. He writes ‘ethics … the empirical part might be given the special title practical anthropology, the term moral philosophy being properly used to refer just to the rational part’. Throughout his writings in both theoretical and practical philosophy the distinction between what is a priori and what is a posteriori is given paramount importance. We need to separate that which has its source a priori from its application to, for example human beings.
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Nasir, Khairulnazrin, Ishak ISuliaman, and Abur Hamdi Usman. "THE NOTION OF ANIMISM: SOME VIEWS FROM PROPHETIC TRADITION AND WESTERN ANTHROPOLOGIST PERSPECTIVES." Humanities & Social Sciences Reviews 7, no. 4 (September 17, 2019): 348–58. http://dx.doi.org/10.18510/hssr.2019.7445.
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Purpose of Study: The prophetic tradition (al-Sunnah) as the second authentic source for Muslims includes guidance that touches all aspects of life, from economics, politics, laws, anthropology, etc. Some Western anthropologists stressed on debating the notion of animism which is a belief that everything exists in the universe has soul, spirit and must be respected. In fact, animism had been revered by all religions, and this theory was introduced by Edward Burnett Tylor (1832-1917) in the 19th century. Methodology: This article discusses on animism from the perspectives of prophetic traditions and Western Anthropologist. By applying content analysis method, this article found that both parties have some similarities and differences. In lieu of this, Islam concluded that animism or the belief in the power of invisible spirits of people’s ancestors and the spirits of nature to influence the fortunes of humans on earth are blasphemous and deviant. While in view of Anthropologist, animism puts more emphasis on the uniqueness of each individual soul. Animists see themselves on roughly equal footing with other animals, plants, and natural forces, and subsequently, have a moral imperative to treat these agents with respect. Implications/Applications: The implications for this kind of studies will open to discussions about anthropology through multi background and methods of data collection.
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Fleischacker, Samuel. "Adam Smith and cultural relativism." Erasmus Journal for Philosophy and Economics 4, no. 2 (December 4, 2011): 20. http://dx.doi.org/10.23941/ejpe.v4i2.79.
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This paper explores the presence of both relativistic and universalistic elements in Adam Smith’s moral philosophy. It argues that Smith is more sympathetic to the concerns of anthropologists than most philosophers have been, but still tries to uphold the possibility of moral judgments that transcend cultural contexts. It also argues that the tensions between these aspects of his thought are not easy to resolve, but that Smith’s sensitivity to the issues that give rise to them makes him a useful figure with whom to think through the relationship between anthropology and moral philosophy to this day.
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PENNA, Davide. "Summa illa dilectio in illa summi boni fruitione. Happiness as Love in the Relational Ethics of Peter Abelard." Revista Española de Filosofía Medieval 24 (November 24, 2017): 87. http://dx.doi.org/10.21071/refime.v24i.10453.
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This article focuses on one of the main authors of medieval philosophy, Peter Abelard. It re-proposes the importance of the moral themes that involve aspects not only of anthropology, but also of ontology, which have not yet been thoroughly studied. For this revaluation of Abelard’s work, the study considers the ethics of relations from two aspects: one objective, God and his will, and the other subjective, man and his consciousness.
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Shweder, Richard A., and Usha Menon. "Old questions for the new anthropology of morality: A commentary." Anthropological Theory 14, no. 3 (August 6, 2014): 356–70. http://dx.doi.org/10.1177/1463499614534555.
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The return of anthropological interest to the descriptive study of the moral foundations of social life is a very welcome development. Nevertheless, if there is going to be a new anthropology of morality, it must have something new to say about some very old questions. The first is the analytic question: what counts as a morality? The second and third are descriptive questions: is some idea of an objective moral charter a feature of human social life and individual judgment; and what is the scope, generality and detail with which various aspects or domains of the social order (from gender relations to food customs) are understood and experienced as extensions of a moral order from the ‘native point of view’? Finally, why do the many peoples of the world apparently disagree with each other so much in both their spontaneous-habitual-unreflective-internalized-‘embodied’ (and hence implicit) judgments and in their reflective-reasoned-thoughtful-spelled out (and hence explicit) judgments about the rightness or wrongness of specific actions? Those are questions that no anthropology of morality, old or new, can or should avoid.
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Ballestero, Andrea. "The Anthropology of Water." Annual Review of Anthropology 48, no. 1 (October 21, 2019): 405–21. http://dx.doi.org/10.1146/annurev-anthro-102218-011428.
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The anthropology of water is a self-declared relational field that attempts to transcend nature/culture distinctions by attending to the fact that the social and ecological aspects of water are separated only by convention. Despite its recent coming of age, the anthropology of water is incredibly expansive. It attends to molecular, embodied, ecosystemic, and planetary issues. I provide an overview of that breadth in four thematic clusters: (in)sufficiency, bodies and beings, knowledge, and ownership. These clusters highlight issues of materiality, ontological politics, and political economy. They are the grounds on which questions of water justice are elucidated. Furthermore, I show how water is always more than itself; its force and material presence constantly frame people's efforts to address the fundamental question of what it means to live life collectively in a world that is always more than human. I close with two directions for research: the denaturalization of water's materiality and the diversification of the moral undertones of our analytic vocabularies.
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Macpherson, Ignacio, María Victoria Roqué, and Ignacio Segarra. "Moral dilemmas involving anthropological and ethical dimensions in healthcare curriculum." Nursing Ethics 27, no. 5 (April 29, 2020): 1238–49. http://dx.doi.org/10.1177/0969733020914382.
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Background Currently a variety of novel scenarios have appeared within nursing practice such as confidentiality of a patient victim of abuse, justice in insolvent patients, poorly informed consent delivery, non-satisfactory medicine outputs, or the possibility to reject a recommended treatment. These scenarios presuppose skills that are not usually acquired during the degree. Thus, the implementation of teaching approaches that promote the acquisition of these skills in the nursing curriculum is increasingly relevant. Objective The article analyzes an academic model which integrates in the curriculum a series of specific theoretical concepts together with practical skills to acquire the basic ethic assessment competency. Research design The project includes designing two subjects, General Anthropology and Ethics-Bioethics, with an applied approach in the nursing curriculum. The sequential structure of the curriculum in both subjects is constituted by three learning domains (theoretical, practical, and communicative) with different educational strategies. Ethical considerations No significant ethical considerations as this is a discussion paper. Findings The model was structured from the anthropology’s concepts and decision-making process, applied to real situations. The structure of the three domains theoretical–practical–communicative is present in each session. Discussion It is observed that theoretical domain fosters the capacity for critical analysis and subsequent ability to judge diverse situations. The practical domain reflected two significant difficulties: students’ resistance to internalizing moral problems and the tendency to superficial criticism. The communicative domain has frequently shown that the conflicting points are in the principles to be applied. Conclusion We conclude that this design achieves its objectives and may provide future nursing professionals with ethical competences especially useful in healthcare practice. The three domains of the presented scheme are associated with the same process used in decision making at individual levels, where the exercise of clinical prudence acquires particular relevance.
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Gamoneda Lanza, Amelia. "La chute dans la conscience. Animalité, philosophie et cognition dans l’oeuvre de Camus." Çédille, no. 18 (2020): 415–43. http://dx.doi.org/10.25145/j.cedille.2020.18.17.
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Camus’s work contains «blind and instinctive» aspects that the author himself pointed out as insufficiently considered by the critics. The questioning of conscience from a cognitive and moral point of view runs through his entire production, often trying to situate itself in the uncertain division that separates and brings together the animal and man. This epistemic critical axis –which straddles philosophy and the cognitive sciences– will serve in this article to analyze the articulation between L'Étranger and La Chute that makes Clamence into Meursault’s reverse. The nostalgia for an innocent paradise, the ethical and moral problem of violence and the consideration of death receive in Camus’ thought a cognitive treatment that links the phenomenological phylosophie of his time with the current biology of consciousness or evolutionary anthropology.
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Crowe, Ben. "Fichte, Eberhard, and the Psychology of Religion." Harvard Theological Review 104, no. 1 (December 23, 2010): 93–110. http://dx.doi.org/10.1017/s0017816011000071.
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In marked contrast to much of twentieth-century psychology and philosophy, prevailing accounts of affect, emotion, and sentiment in the eighteenth century took these phenomena to be rational and, to a certain extent, cognitive.1 Because of a combination of disciplinary diffusion and general lack of physicalist assumptions, accounts of affectivity in the eighteenth century also tended to be quite flexible and nuanced. This is particularly true of an influential stream of Anglo-Scottish and German thought on morality, aesthetics, and the philosophy of religion. Following Shaftesbury, many of the most prominent philosophers of the century regarded affective states and processes as playing a crucial role in accounts of value. In most cases, this tendency was combined with a sort of anti-rationalism, that is, with a tendency to minimize the role of reason in everything from common sense perceptual knowledge to religious belief. Hutcheson's moral sense theory and his well-known and influential criticisms of moral rationalism exemplify this trend.2 It is perhaps more pronounced in Lord Kames, who followed the lead of Shaftesbury and Hutcheson in aesthetics, moral theory, philosophy of religion, anthropology, and history.3 In Germany, this stream of thought was quite well-received by philosophers both inside and outside the dominant Wolffian tradition.4 Particularly important and influential in this respect were Johann Georg Hamann, who drew upon Hutcheson, Hume, and the “Common Sense” school to defend a conception of faith as “sentiment (Empfindung),” and Johann Gottfried Herder, a polymath and philosophical pioneer whose work in psychology, anthropology, history, aesthetics, biblical criticism, and theology consistently stresses the fundamental role of passion, affect, and sensibility in every aspect of human culture.5
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Santos Granero, Fernando. "The moral and social aspects of equality amongst the Amuesha of Central Peru." Journal de la Société des Américanistes 72, no. 1 (1986): 107–31. http://dx.doi.org/10.3406/jsa.1986.999.
Full textDissertations / Theses on the topic "Anthropologie – Aspect moral"
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Marin, Ana. "Une anthropologie de la bioéthique : le discours bioéthique et le vécu individuel dans la pratique de l'avortement en Moldavie." Thesis, Université Laval, 2009. http://www.theses.ulaval.ca/2009/26482/26482.pdf.
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Congoste, Myriam. "L'innommé : portrait d'un voleur." Bordeaux 2, 2007. http://www.theses.fr/2007BOR21511.
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Écrite sur un mode narratif, cette thèse adopte une approche microscopique en se concentrant sur un personnage, Youchka, un voleur de voitures, principalement. Se réclamant d'une anthropologie réflexive, elle relate les trois temps d'une enquête au cours desquels l'ethnographe renonce à sa première conception du voleur (asocial, inadapté, violent et cupide), pour entrer dans l'univers du vol et se montrer apte à recevoir sa version des faits. Au fil de ces interactions où le voleur se dévoile et où l'anthropologue se met à l'écoute, se dégage le sens de l'acte de vol : le voleur ne volerait pas pour être riche mais pour être libre "d'être". Énonçant dans un premier temps les obstacles à dépasser pour entrer en relation avec un voleur, la narration éclaire ensuite sa double contrainte, son rapport au monde déterminé par une assignation à la discrétion à perpétuité et l'obéissance aux règles d'un monde en marge. Ce regard anthropologique lève le voile sur un être épris de liberté qui trouve dans les pratiques illégales la possibilité de se venger de ce qu'il estime être de l'injustice sociale et l'espoir d'acquérir un mode d'existence en adéquation avec l'idée qu'il se fait du bonheur. Nul ne saurait mieux qu'un voleur parler de l'acte de vol qu'il commet. Telle pourrait être la conclusion de cette thèse qui, en donnant la parole à un personnage victime de préjugés, bien plus imaginé que connu, offre un éclairage sur l'altéritéFocusing on the character of Youchka, a car thief, this thesis written in the narrative mode has adopted a microscopic approach. Drawing from reflexive anthropology, it records the three stages of an investigation in which course the ethnographer abandoned her original conception of the thief (as an anti-social, misfit, violent and cupid being) in order to enter the thief world and be able to collect his own interpretations. All along this process of interactions, where the thief reveals himself and the anthropologist becomes receptive, eventually emerges the significance of robbing: the thief doesn't rob in order to get rich but rather as a way of being free to exist. After detailing the obstacles that needed to be overcome so as to establish a relationship with a thief, the narrative highlights the double constraint: relations with society determined by perpetual secrecy and invisibility; and subjection to the rules of a marginal world. The anthropological approach reveals a character in love with freedom who indulges in illegal practices out of revenge for what he holds as social injustice, with the hope of gaining a made of existence in adequacy with his own idea of happiness. No one else but a thief can talk better about theft. This could be the conclusion of the thesis which, by letting such a character speak, a victim of prejudice more fantasized than known, sheds a light on otherness
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Gagnon, Susie. "Ethnoéthique à la Martinique : une analyse des discours locaux portant sur le rapport à la responsabilité en contexte postcolonial." Thesis, Université Laval, 2008. http://www.theses.ulaval.ca/2008/25671/25671.pdf.
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El, Moujabber Farid. "La nature humaine à l'ère de la technique moderne : Quelles mutations?" Thesis, Université Laval, 2012. http://www.theses.ulaval.ca/2012/29421/29421.pdf.
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Meudec, Marie. "La sorcellerie comme pratique morale et éthique, une économie morale de l'obeah à Ste-Lucieh : processus de moralisation, de légitimation et usages des évaluations morales entourant les pratiques et les practiciens de/associés à l'obeah." Doctoral thesis, Université Laval, 2013. http://hdl.handle.net/20.500.11794/24928.
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L'objet de ma recherche porte sur l'obeah à Ste-Lucie, compris comme un ensemble de pratiques de gestion thérapeutique, spirituelle, magique et sorcellaire de la maladie et de l'infortune. Ces pratiques, nommées de façon similaire dans d'autres îles anglophones de la Caraïbe, sont souvent associées à la sorcellerie. Toutefois, il est possible de constater à Ste-Lucie que leur désignation suppose l'énonciation de valeurs morales, attribuées aux infortunes, à leur étiologie, aux pratiques de guérison ou aux personnes qui y sont associées. Cette thèse démontre la possibilité d'envisager l'obeah comme une pratique morale et éthique - au moins autant qu'une pratique thérapeutique ou religieuse - car elle implique la production et l'utilisation de valeurs morales au quotidien. L'obeah peut être considéré comme telle dans la mesure où ces pratiques sont définies moralement, où elles sont le reflet de discours moraux (discours de/sur l'obeah) en même temps qu'elles sont l'objet de processus de moralisation (altérisation, contagion morale), où elles donnent lieu au développement d'un travail éthique chez les praticiens de/associés à l'obeah. En ce sens, les pratiques de/associées à l'obeah sont façonnées par les discours moraux et les justifications éthiques. La démonstration se base sur le concept d'économie morale pour rendre compte du contexte de production des enjeux moraux entourant ces pratiques, de la répartition des évaluations morales chez les acteurs concernés par l'obeah et produisant un discours à l'égard de ces pratiques (discours coloniaux, historiques, publics, médiatiques, biomédicaux et religieux). Ce concept permet d'envisager la circulation et l'utilisation de valeurs morales entourant l'obeah telles qu'elles sont élaborées par les institutions (légales, religieuses et médicales), mais aussi par la population st-lucienne et par les praticiens concernés par de tels jugements moraux. À travers les évaluations morales portant sur l'obeah, ce sont les valeurs et idiomes moraux des membres de la société st-lucienne qui transparaissent, mais ce sont peut-être surtout les moralités telles qu'elles sont incarnées par les gens qui sont mises de l'avant, c'est-à-dire leur travail éthique, lequel met au premier plan les enjeux entourant la moralité individuelle. Les accusations morales et sorcellaires témoignent des représentations sociales plus larges à l'égard du Bien et du Mal, mais aussi des enjeux socio-politiques actuels, selon la perspective d'une économie politique de la sorcellerie. Principalement étudiées en termes religieux, magiques, thérapeutiques et culturels, les pratiques de l'obeah sont ici analysées à partir d'une anthropologie des moralités et de l'éthique, afin de saisir les processus de moralisation qu'elles génèrent et qui en sont constitutifs.
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Dubé, Ève. "Pour une ethnoéthique de la santé publique : les programmes de réduction des méfaits." Thesis, Université Laval, 2007. http://www.theses.ulaval.ca/2007/24470/24470.pdf.
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Lacroix, Geneviève. "Moralité et responsabilité : cas de la pratique des quimboiseurs et des prêtres catholiques martiniquais." Thesis, Université Laval, 2008. http://www.theses.ulaval.ca/2008/25254/25254.pdf.
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Rousseau, Bénédicte Marie Yen Bay. "Ethique et moralité ordinaire dans la pratique du diagnostic prénatal." Paris, ENMP, 2003. https://pastel.archives-ouvertes.fr/tel-00005674.
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Berlioux, Florent. "Salariés et salariées de Fralib à Gémenos. Une anthropologie des subjectivités ouvrières (vers 1980-2014)." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEH209.
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De 2010 à 2014, l’usine de conditionnement de thés et d’infusions Fralib, près de Marseille, est le théâtre d’une lutte ouvrière parmi les plus importantes de ces trois dernières décennies. Engagé-e-s sur le terrain syndical, politique et judiciaire contre une grande multinationale de l’agroalimentaire, les salarié-e-s combattent la délocalisation de leur usine en Pologne. Ils/elles ambitionnent de se réapproprier les outils de production et construire une coopérative porteuse d’engagements sociaux et environnementaux. Des luttes similaires d’« usines récupérées » se sont multipliées ces deux dernières décennies s’inspirant des premières expériences de récupération en Argentine. Ces mobilisations ouvrières proposent des formes de résistances originales à la déterritorialisation d’une économie capitaliste mondialisées mettant les travailleur-se-s de différents pays en concurrence, tout en les éloignant des centres de décision.Dans un contexte d’invisibilité sociale et politique des mouvements ouvriers, ce travail enquête sur les subjectivités des acteur-rice-s de cette mobilisation présentée comme une lutte « pour la préservation de l’emploi ». La fermeture d’une usine n’est pas anticipée par les travailleur-se-s mais le « collectif des salariés » qui y fait face trouve ses fondements dans l’économie des relations sociales de l’atelier. A partir d’un travail ethnographique, l’analyse restitue l’économie morale des travailleur-se-s de l’usine ces trente dernières années et étudie leur « capacité d’agir » (agency) dans un espace de dominations.Cette études se focalise sur l’hybridisation des acteur-rice-s de l’employé-e-s au coopérateur-rice-s au travers d’une lutte sociale, économique, politique et culturelle. Par quels processus les salarié-e-s d’une usine en viennent à revendiquer sa propriété ? Comment les ouvrier-ère-s passent des résistances individuelles et collectives en production à la constitution d’un acteur politique ? Comment se positionnent-ils/elles vis-à-vis de l’histoire des mouvements ouvriers auparavant au cœur de la vie politique et aujourd’hui marginalisés ? Quels sont les rapport des individus avec la « classe » et ses institutions représentatives ?From 2010 to 2014, Fralib tea and herbals processing factory, near Marseille in France, was the arena of one of the most important worker’s struggle within the last three decades. The employees are engaged in a fight against a big food multinational company throughout the politicial, the judicial and the union fields, and against the relocation of the factory in Poland. They reclaim the machines to build a cooperative carrying social and environmental values. Such « recovering factory » struggle multiplied last two decades from the argentine’s primal experiences. These workers mobilizations are original forms of resistances against the deterritorialization of a globalising capitalist ecnonomy that makes them compete from a country to another, while keeping them away from decision-making centers.In a context marked by a political and social marginalisation of the labour mouvements, this study investigate the subjectivities of the actors and the actresses of this struggle who present it as a fight for keeping employments. The closure of a factory is not expected by the workers, but the « workers’ collective » that faces it, takes root into the previous social relationships in the workshop. Based on a ethnographic fieldwork, the analysis shows the workers moral economy in the factory the last thirty years and their agency in a space of dominations. This study focuses on the hybridization of the actors and actresses from employees to cooperators all along a social, economical, political and cultural fight. Through what processes the workers of a factory come to a claim of the property ? How the workers shift from individual and collective resistances in production to a political agent ? How do they take a stand on the labour movements history previously unavoidable on the political life but now marginalized ? How do they take a stand on the « working class » and it representative institutions ?
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Piron, Florence. "Responsabilité pour autrui et refus de l'indifférence dans trois dialogues avec de jeunes Québécois et dans l'écriture scientifique : essai d'anthropologie de l'expérience éthique." Doctoral thesis, Université Laval, 1998. http://hdl.handle.net/20.500.11794/28493.
Full textBooks on the topic "Anthropologie – Aspect moral"
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Rosmini, Antonio. Anthropology as an aid to moral science. Durham: Rosmini House, 1991.
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Taylor & Francis, ed. Human rights in global perspective: Anthropological studies of rights, claims and entitlements. London: Routledge, 2003.
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Vasconcelos, José. The cosmic race: A bilingual edition. Baltimore, Md: Johns Hopkins University Press, 1997.
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Anthropologie de l'eau: Études réunies par Danielle Morali. Nancy: Presses universitaires de Nancy, 1997.
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Kössler, Henning. Selbstbefangenheit, Identität, Bildung: Beiträge zur praktischen Anthropologie. Weinheim: Deutscher Studien Verlag, 1997.
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Monique, Selim, ed. ANTHROPOLOGIE POLITIQUE DE LA GLOBALISATION. Paris: Harmattan, 2010.
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Kemper, Anne. Unverfügbare Natur: Ästhetik, Anthropologie und Ethik des Umweltschutzes. Frankfurt am Main: Campus, 2001.
Find full textBook chapters on the topic "Anthropologie – Aspect moral"
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Bourne, Richard. "Mercy Triumphs over Judgement: Intrusive or Enabling Mercy?" In Criminology and Public Theology, 167–94. Policy Press, 2020. http://dx.doi.org/10.1332/policypress/9781529207392.003.0008.
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This chapter engages in a philosophical and theological critique of thinkers who construe justice and mercy as contradictory norms. It develops a theological account of restorative justice in which mercy is understood as the ‘operative condition’ enabling the pursuit of justice beyond mere retribution. It elaborates this through an account of the moral anthropology inherent in Christian accounts of penance which understand moral agency as a time-bound pursuit of character-formation. Justice is pursued not in meting out a measure of proportionate hard-treatment, but in the merciful gift of the ‘penitential time’ which may enable reform of character and action. It ends with a tentative account of sanctification, desire and desistence and suggests these aspects of theological anthropology might inform a critique of the criminogenic machine of consumerism.
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Sharp, Lesley A. "The Sentimental Structure of Laboratory Life." In Animal Ethos, 35–75. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520299245.003.0002.
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Chapter 1 is the first of two in part 1 of the book, “Intimacy.” A premise of this chapter is that intimate human-animal encounters are an inescapable, everyday aspect of lab work and that this intimacy engenders affective responses. Whereas regulatory apparati and associated research practices necessitate that animals be quantified in a host of ways (most evident in numbering and logging systems), still other practices abound that evidence how lab personnel understand animals as more than mere data points or objects of research. The underlying “sentimental structures” (a phrase long used in anthropology to reference kindredness) offer rich evidence of an affective, moral registry at work in labs. Further, different species engender different sorts of responses among lab professionals, a reality I describe as species preference, where iconic species of science (e.g., lab rats and mice, macaques) evidence this. The more specifically charismatic qualities of chimpanzees and dogs are especially powerful in this way, where affective responses can vary not only from one individual lab worker to another, but also within or across a lab’s labor hierarchy, consisting of researchers, animal technicians (also known as “caretakers”), and veterinarians.
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Moriarty, Michael. "Futility and Wretchedness." In Pascal: Reasoning and Belief, 83–116. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198849117.003.0006.
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The attention now turns to the Pensées. Futility and wretchedness are two aspects of the human condition as depicted by Pascal (his ‘anthropology’). All our efforts to attain happiness are doomed to failure. The pursuit of glory is pointless; we sacrifice real goods for the sake of our imaginary existence in the eyes of others. The pursuit of wealth or knowledge is precarious. Our activities are mostly distractions from an unwelcome present. We pursue our goals with all seriousness, while partly aware that they are futile. History is governed by chance and social order has no relation to justice. If there is an ideal authentic justice, we are unable to realize it—witness the variety of moral and political values. This is only one example of a general weakness of our cognitive powers (which Pascal emphasizes by appealing to Pyrrhonist sceptical arguments). Our capacity to reason is swamped by the power of imagination; we are vulnerable to forces beyond our control. Pascal’s view of the human condition is compared to Camus’s conception of the absurd.
Conference papers on the topic "Anthropologie – Aspect moral"
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Wijana, I. Dewa Putu. "Wayang Properties in The Use of Indonesian and Javanese." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-9.
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“Wayang” (puppet) is one of the most popular traditional performances in Indonesia. The story, originally from India, has undergone transformations, and the Indonesian people have regarded it as their own, instead of foreign to the community. More over, for many Indonesian people, wayang stories differ to other stories in that they present ethics and moral teachings as an important provisions for way of life. The central role played by wayang renders wayang properties easily accessible in many aspects of social life, and the use of language is no exception. This paper will accordingly discuss the properties of wayang reflected in the use of Indonesian and Javanese. The data are collected through observing the use of Indonesian and Javanese for talking and discussing wayang matters and referring, naming, or comparing everything surrounding their lives. The data are further classified on the basis of their speech type modalities. As far as the wayang properties are concerned, there are at least three types of language use, i.e. literal, metaphorical, and symbolic. These types of languages are used by society for referring, symbolizing, and comparing various social aspects, states, and activities of a community’s daily life. All of these matters have not so far been revealed by scholars who use wayang as the object of their study (Nurhayati, 2005 and Hazim, 1991). More specifically, the use of wayang properties as the source domains of metaphorical expressions has not been discussed by linguists who have conducted significant studies on metaphors (Wahab (1990, 5) and Wijana (2016, 56-67)