Relevant bibliographies by topics / Concerning moral good and evil

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Academic literature on the topic 'Concerning moral good and evil'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

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Journal articles on the topic "Concerning moral good and evil"

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Burns, R. M. "The Origins of Human Evil." Scottish Journal of Theology 53, no. 3 (August 2000): 292–315. http://dx.doi.org/10.1017/s0036930600051000.

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Enlightenment optimism concerning man's ‘natural goodness’ is out of fashion. The many instances of monstrous evil on a mass scale (Nazi extermination camps; Gulags; Cambodia; Kosovo, etc.), the widespread reporting of the activities of sadistic torturers and killers, the great increase in violent crime and drug addiction in the most affluent and welleducated societies, expose to ridicule Condorcet's prediction that 'the time will come when the sun will shine only on free men who know no other master but their reason … the human race, emancipated from its shackles [will] advance with a firm and sure step along the path of truth, virtue, and happiness. Yet there have been few recent philosophical or theological attempts to consider afresh the nature of human evil, and most of them still tend, if mutedly, to cling to the notion of mankind's essential moral goodness. Thus the hesitant conclusion of Ricoeur's reconsideration of human moral responsibility is that ‘however radical evil may be, it cannot be as primordial as goodness’, and that we should think of an ‘existential superimposition of radical evil on primordial good’.2 In 1963, Hannah Arendt declared that ‘evil is never “radical”, that it is only extreme, and that it possesses neither depth nor any demonic dimension … Only the good has depth and can be radical.‘ Instead she wrote of the ‘banality of evil’, generalising from the case of Eichmann.
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Artemyeva, Olga V. "Virtue and Duty in Thomas Reid’s Moral Philosophy." Ethical Thought 21, no. 1 (2021): 106–21. http://dx.doi.org/10.21146/2074-4870-2021-21-1-106-121.

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Based on the material of T. Reid’s ethical conception, it is shown that in the moral-philo­sophical teaching, built around the concepts of duty, obligation, the concept of virtue also re­tains its significance. Although Reid consciously conceptualizes morality through norms and duties, the concept of virtue plays an important role in his teaching. Without virtue, it is im­possible to achieve two ends specific to human nature – the individual’s own good on the whole and what appears to be our duty. Reid shows that the person’s virtue coincides with her good on the whole, or happiness. This goal, however, can only be achieved when a hu­man being combines it with the fulfillment of duty for duty’s sake rather than for self-inter­est. In connection with the principle of respect for duty, Reid sees the role of virtue in that it is a necessary condition for the fulfillment of duty and of moral obligation. It is virtue as a quality of the moral agent, manifested in his power to distinguish between good and evil, to make judgments concerning one’s own duty and to act according to one’s understanding-conviction, that makes the act performed virtuous and proper through the motive. Through the concept of virtue Reed grasps the idea, important to Early Modern ethics, that every duty is internally binding through a moral motive.
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Ekstrom, Laura W. "God, Moral Requirements, and the Limits of Freedom." Religions 12, no. 5 (April 21, 2021): 285. http://dx.doi.org/10.3390/rel12050285.

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This article addresses James Sterba’s recent argument for the conclusion that God’s existence is incompatible with the degree and amount of evil in the world. I raise a number of questions concerning the moral principles that Sterba suggests God would be required to follow, as well as with respect to the analogy he draws between the obligations of a just state and the obligations of God. Against Sterba’s proposed justified divine policy of constraint on human freedom, I ask: What would motivate a perfect being to create human beings who imagine, intend, and freely begin to carry out horrific actions that bring harm to other human beings, to nonhuman animals, and to the environment? I argue that the rationale is lacking behind the thought that God would only interfere with the completion of the process of human beings’ bringing to fruition their horrifically harmful intended outcomes, rather than creating beings with different psychologies and abilities altogether. I end by giving some friendly proposals that help to support Sterba’s view that God, by nature, would be perfectly morally good.
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Kosiewicz, Jerzy. "The Ethical and Legal Context of Justifying Anti-Doping Attitudes." Physical Culture and Sport. Studies and Research 62, no. 1 (June 1, 2014): 47–62. http://dx.doi.org/10.2478/pcssr-2014-0011.

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Abstract The reflections presented in the paper are not normative (in general, it can be said, that they do not create moral values and demands). The presented reflections particularly stress the sense, essence, meaning, and identity of sport in the context of moral demands. A disquisition pointing out that sports and sport-related doping can be situated beyond the moral good and evil must be considered precisely as metaethical, and leads in a consciously controversial way to fully defining the identity of sport in general, as well as the identity of particular sports disciplines. These reflections also refer to the issue concerning the identity of sports philosophy, i.e. general deliberations and specific issues concerning, for example, the factual and cognitive status of normative ethics in sport. It is impossible to overestimate the role and meaning of metaethical reflection in the context of substantiating moral demands in sports as well as in the context of practical results of expectations. This metaethical reflection not only extends self-knowledge, but also contributes to the metaphilosophy of sports. The degree of the development of self-knowledge - both the metaethics of sports and the metaphilosophy of sports - is also a very important declaration, and a sign of general maturity of the philosophy of sports (Kosiewicz 2008/2009, pp. 5-38)
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Kosiewicz, Jerzy. "The Ethical Context of Justifying Anti-Doping Attitudes: Critical Reflections." Physical Culture and Sport. Studies and Research 53, no. 1 (December 1, 2011): 76–92. http://dx.doi.org/10.2478/v10141-011-0024-6.

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The Ethical Context of Justifying Anti-Doping Attitudes: Critical ReflectionsThe reflections presented in the paper are not normative (in general, it can be said, that they do not create moral values and demands). The presented reflections particularly stress the sense, essence, meaning, and identity of sport in the context of moral demands. A disquisition pointing out that sports and sport-related doping can be situated beyond the moral good and evil must be considered precisely as metaethical, and leads in a consciously controversial way to fully defining the identity of sport in general, as well as the identity of particular sports disciplines.These reflections also refer to the issue concerning the identity of sports philosophy, i.e. general deliberations and specific issues concerning, for example, the factual and cognitive status of normative ethics in sport.It is impossible to overestimate the role and meaning of metaethical reflection in the context of substantiating moral demands in sports as well as in the context of practical results of expectations. This metaethical reflection not only extends self-knowledge, but also contributes to the metaphilosophy of sports. The degree of the development of self-knowledge – both the metaethics of sports and the metaphilosophy of sports – is also a very important declaration, and a sign of general maturity of the philosophy of sports (Kosiewicz 2008/2009, pp. 5-38).
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Silverman, Eric Jason, Elizabeth Hall, Jamie Aten, Laura Shannonhouse, and Jason McMartin. "Christian Lay Theodicy and The Cancer Experience." Journal of Analytic Theology 8 (September 21, 2020): 344–70. http://dx.doi.org/10.12978/jat.2020-8.1808-65001913.

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In philosophy of religion, there are few more frequently visited topics than the problem of evil, which has attracted considerable interest since the time of Epicurus (341-270 BCE). It is well known that the problem of evil involves responding to the apparent tension between 1) belief in the existence of a good, all powerful, all knowing God and 2) the existence of evil—such as personal suffering embodied in the experience of cancer. While a great deal has been written concerning abstract philosophical theories that academics use to explain the existence of evil, much less has been written about how religious lay people make sense of evil and suffering. What explanations, meanings, and perceptions do they hold concerning the religious significance of evil? What can theologians and philosophers learn from these lay experiences? Our interdisciplinary team designed an experiment to identify the religious significance that personal suffering held for a group of religious cancer sufferers. We interviewed twenty-nine self-identified evangelical Christians who had received a cancer diagnosis at some point in their lives for our experiment. Since all interviewees identified as Christians, it was expected that they would assent to belief in a theistic God. It was also expected that each interviewee would assent the existence of evil and see their cancer experience as a dramatic and personal instance of an evil event. The explicit existential threat of cancer guarantees that the individual has much at stake in the experience. Furthermore, the pain and suffering that typically accompanies either the cancer itself or cancer treatments make it a compelling example of evil experienced in a very personal way. Finally, even when successfully treated, the ongoing threat of potentially fatal recurrence looms over the sufferer for years to come. We asked 17 questions related to the religious significance of their cancer experience in each interview and coded these interviews looking for five distinct types of explanations for/meaning of evil: trusting God in mystery, free will, moral development, spiritual growth, and growth in human relationships/community. These categories were meant to correspond loosely to five philosophical responses to the existence of evil.Our interviews included several important results. First, 79% of interviewees had at least one answer that fit into the ‘trust God in mystery’ category of responses with 48% using this category of responses as their most frequently cited theme. This result could be interpreted as a kind of generic theodical response: God has a good, but unknown reason for allowing evil/suffering. Alternatively, another possible interpretation is that at least some of these interviewees intuited something similar to skeptical theism, since it claims that if one understands the type of God proposed by theism and possesses an accurate view of human cognitive capacities, it is apparent that there is no real tension to be resolved between theism and the existence of evil. Some of our interviewees seemed to believe not only that the answer to why evil exists is mysterious, but that they simply could not have the necessary perspective to judge what kinds of purposes God might have for allowing this painful episode in their lives.While it was unsurprising that religious sufferers would find it important to trust God in ambiguous difficult circumstances, more surprisingly, we found that 52% of our respondents did not judge that their cancer experience was at all in tension with their religious beliefs. Whereas a broad range of philosophers and theologians acknowledge that there is at least an apparent conflict between the existence of a good, all-powerful God and the existence of evil, most of our interviewees did not even perceive an apparent tension between theistic beliefs and their painful cancer experiences that would be in need of additional reconciliation.There are at least two ways this result might be interpreted. First, our interviewees might hold additional beliefs that make the existence of evil easier for them to accept. After all, these interviewees were not ‘bare theists’ who held only to the existence of God, but presumably held a broad range of religious beliefs which may already serve to reconcile the existence of evil: that growing closer to God is more important than earthly life itself, that in evil in this life allows us a greater appreciation of a blessed eternity, or simply that ‘God works for our good in mysterious ways.’ Thus, a fully developed Christian worldview may already accommodate the existence of evil in a way not fully appreciated by philosophers.Another possible interpretation is that at least some of our interviewees were not adequately reflective to perceive the tension between their religious beliefs and their experience of suffering. There is at least some reason to doubt this explanation as an overarching interpretation of this result since our interviewees were generally well educated with the median participant holding at least a Bachelor’s degree, and most were ongoing participants in a cancer support group ensuring long-term ongoing engagement with their cancer experience.A final significant finding is that a high portion of our interviewees, 83% reported specific examples of beneficial personal growth—moral, spiritual, or relational— that resulted from their cancer experience. When asked about their cancer experience’s broad effect upon their lives in these areas they volunteered at least one example of a benefit they received in these areas. Depending on one’s accompanying value theory and whether such benefits might have been otherwise achieved, they might provide a morally sufficient reason for the existence of suffering. Our interviewees frequently described experiencing the kind of benefits at the heart of John Hick’s soul making theodicy and Eleonore Stump’s ‘spiritual growth’ theodicy, providing at least some corroborating evidence for such views. Experiences common to our interviewees were similar to what such theodicies would predict.
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Louw, Daniël. "Towards the aesthetics of self-termination (suicide)." STJ | Stellenbosch Theological Journal 6, no. 2 (January 22, 2021): 313–42. http://dx.doi.org/10.17570/stj.2020.v6n2.a14.

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To end one’s life (suicide) creates a lot of questions concerning the identity and eventual emotional and spiritual condition of the person. Within a more religious context, the intriguing question surfaces: When a committed believer commits suicide, will such a person still go to heaven? The ethical dilemma evolves around questions regarding right (good/liberation) and wrong (evil/damnation), heaven or hell. Instead of a moral approach, the article opts for an aesthetic approach within the framework of a tragic hermeneutics of self-termination. Instead of applying the notions of “suicide” or “self-killing,” the concept of self-termination is proposed. A theology of dereliction is designed to explain the basic assumption: In a Christian spiritual assessment of “suicide,” the question is not about the how of death and dying but on the being quality of the sufferer. In his forsakenness, the suffocating Christ reframed the ugliness of death into the beauty of dying and termination: Resurrection hope! Several portraits are described from the viewpoint of literature, philosophical and poetic reflections regarding the complexity of the phenomenon of self-termination and its connection to the existential disposition of dreadful anguish; i.e., the ontic and tragic disposition of apathetic unhope (inespoir).
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O'connor, David. "On Failing to Resolve Theism-Versus-Atheism Empirically." Religious Studies 26, no. 1 (March 1990): 91–102. http://dx.doi.org/10.1017/s0034412500020229.

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At least since Hume's Dialogues Concerning Natural Religion, theism has been under indictment; indeed it has been on trial for its life. In part, this indictment is that the enormous quantity, variety, and distribution of evils evident in the natural world disconfirm the core beliefs of theism. Those core beliefs, I think, are the following pair: there exists a being at once omnipotent, omniscient, perfectly good, the worshipful creator of the universe (henceforth G); and G stands in a relation to the natural world which might be called one of moral responsibility (henceforth M). Obviously, theism says a lot more than the above, rather abrupt, conjunction; nevertheless, that conjunction constitutes its core.
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Kosiewicz, Jerzy. "Sport beyond Moral Good and Evil." Physical Culture and Sport. Studies and Research 62, no. 1 (June 1, 2014): 22–30. http://dx.doi.org/10.2478/pcssr-2014-0009.

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Abstract Sport is - and should be - an amoral phenomenon (what should not be confused with an immoral one); that is, a phenomenon which is completely independent from ethics, except of, possibly, deontological ethics which concerns professionals who have professional obligations towards their employers and other persons who are provided with and influenced by their services. Conduct according to rules of a given sport has no moral character. It has only pragmatic character, similarly as conduct in compliance with principles of the administrative code, the civil code or the penal code. Of course, when you act in accordance with rules of sports rivalry you can additionally realize also other aims - like, for example, aesthetic, spectacular or moral ones. However, in each case rules of the game and legal norms have priority, because they are the most important regulative determinant of conduct in various societies, including variously defined human teams. The abovementioned legal and sports regulations are not moral norms. They can, however, influence moral behaviours if they are in conflict with the law or rules of the game. From that viewpoint moral norms are exterritorial in their relation to assumptions and rules of a particular sport. Contestants and people responsible for them - like, for example, coaches or sports officials - as well as their employers are neither required to account for their moral beliefs, nor for their moral behaviours, if only they act in compliance with rules of sports rivalry.
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Kosiewicz, Jerzy. "Sport beyond Moral Good and Evil." Physical Culture and Sport. Studies and Research 49, no. 1 (October 1, 2010): 21–29. http://dx.doi.org/10.2478/v10141-010-0012-2.

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Sport beyond Moral Good and EvilSport is - and should be - an amoral phenomenon (what should not be confused with an immoral one); that is, a phenomenon which is completely independent from ethics, except of, possibly, deontological ethics which concerns professionals who have professional obligations towards their employers and other persons who are provided with and influenced by their services.Conduct according to rules of a given sport has no moral character. It has only pragmatic character, similarly as conduct in compliance with principles of the administrative code, the civil code or the penal code. Of course, when you act in accordance with rules of sports rivalry you can additionally realize also other aims - like, for example, aesthetic, spectacular or moral ones. However, in each case rules of the game and legal norms have priority, because they are the most important regulative determinant of conduct in various societies, including variously defined human teams. The above mentioned legal and sports regulations are not moral norms. They can, however, influence moral behaviours if they are in conflict with the law or rules of the game.From that viewpoint moral norms are exterritorial in their relation to assumptions and rules of a particular sport. Contestants and people responsible for them - like, for example, coaches or sports officials - as well as their employers are neither required to account for their moral beliefs, nor for their moral behaviours, if only they act in compliance with rules of sports rivalry.
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Dissertations / Theses on the topic "Concerning moral good and evil"

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Rauch, Peter E. (Peter Edward). "Playing with good and evil : videogames and moral philosophy." Thesis, Massachusetts Institute of Technology, 2007. http://hdl.handle.net/1721.1/39151.

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Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Comparative Media Studies, 2007.
Includes bibliographical references (p. 90-92).
Despite an increasingly complex academic discourse, the videogame medium lacks an agreed-upon definition. Its relationship to previous media is somewhat unclear, and the unique attributes of the medium have not yet been fully catalogued. Drawing on theory suggesting that videogames can convey ideas, I will argue that the videogame medium is capable of modeling and critiquing elements of moral philosophy in a unique manner. To make this argument, I first address a number of questions about the proper definition of videogames, how games in general and videogames specifically convey ideas, and how games can be constructed to form arguments. Having defined my terms, I will conduct case studies on three games (Fable, Command & Conquer: Generals, and The Punisher), clarifying how the design of each could be modified to address a specific philosophical issue.
by Peter E. Rauch.
S.M.
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Ekman, Mary Julian. "Transcendental good and moral evil in the metaphysics of Thomas Aquinas." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0735.

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Meyer, Eric Daryl. "Without knowing good and evil the moral epistemology of Dietrich Bonhoeffer /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p048-0347.

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McHone, Steven Craig. "The Relationship of human freedom to the moral problem of evil." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Crews-Anderson, Timothy Alan. "The Impossibility of Evil Qua Evil: Kantian Limitations on Human Immorality." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-07212006-172111/.

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Thesis (M.A.)--Georgia State University, 2006.
Title from title screen. Melissa Merritt, committee chair; Andrew Altman, Andrew J. Cohen, committee members. Electronic text (44 p.) : digital, PDF file. Description based on contents viewed Apr. 19, 2007. Includes bibliographical references.
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RABELLO, KLAUS DENECKE. "SELBSTLIEBE IN KANT S WORK: BEYOND THE ORIGINAL DISPOSITION TO THE GOOD OR SOURCE OF ALL EVIL, MORAL PROGRESS." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2014. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=25098@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
Baseado nas leituras dos textos de Kant referentes ao conceito de Selbstliebe, traduzido para o português por de amor de si, amor a si e amor próprio, a dissertação procura dar conta dos diferentes sentidos nos quais o termo é empregado, bem como elucidar a relação possível de ser estabelecida entre esses sentidos e o conceito de autoestima, de amor e de moralidade no progresso moral do ser humano. Comumente entendido como um obstáculo à moralidade, buscaremos comprovar a hipótese de que a Selbstliebe é antes um fator vital para o progresso moral da humanidade.
Based on the readings of Kant s texts regarding the concept of Selbstliebe, translated into Portuguese as love for oneself, and self-love, the dissertation seeks to analyze the different senses in which the term is used, as well as elucidate the possible relationship to be established between these senses and the concepts of self-esteem, of love and morality in the moral progress of the human being. Commonly understood as an obstacle to morality, we seek to prove the hypothesis that Selbstliebe is vital to the moral progress of humanity.
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Pavão, Aguinaldo Antonio Cavalheiro. "O mal moral em Kant." [s.n.], 2005. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280624.

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Orientador: Marcos Lutz Muller
Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: A tese examina a doutrina do mal radical em Kant. Nas duas primeiras partes, é feita uma reconstrução do argumento de kantiano, tal como desenvolvido na primeira parte da Religião nos Limites da Simples Razão.Também são discutidas as teses da Religião tendo em vista sua consistência com os conceitos fundamentais da filosofia moral apresentada nas obras Fundamentação da Metafisica dos Costumes e Critica da Razão Prática. Na terceira parte, argumenta-se a favor de uma leitura segundo a qual o mal radical deve figurar ao lado do conceito de dever em termos de dignidade conceitual dentro da filosofia prática de Kant. Criticam-se assim as leituras teológicas e antropológicas acerca do lugar e do papel da teoria kantiana do mal moral
Abstract: Not informed.
Doutorado
Doutor em Filosofia
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Bassoli, Selma Aparecida. "O conceito de grandeza negativa na filosofia moral de Schopenhauer." [s.n.], 2005. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281553.

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Orientador: Oswaldo Giacoia Junior
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-06T01:23:16Z (GMT). No. of bitstreams: 1 Bassoli_SelmaAparecida_M.pdf: 270977 bytes, checksum: 441067c587503bb1b552422662bbc150 (MD5) Previous issue date: 2005
Resumo: Aplicamos o conceito matemático de grandeza negativa como um recurso que elucida aspectos da filosofia moral de Schopenhauer. Uma grandeza é negativa relativamente à outra, na medida em que só pode ser reunida a ela por oposição, quando uma suprime da outra o equivalente a si mesma. Utilizamos esse conceito para tratar da oposição entre as motivações, com o objetivo de evidenciar que um motivo leva à ação conforme suprime a influência, sobre o caráter, do motivo oposto. Também fizemos uso desse conceito para esclarecer a oposição entre a afirmação e a negação da vontade. Partindo da distinção entre nihil negativum e nihil privativum, adotada por Schopenhauer para tratar do nada que resulta da negação da vontade, mostramos que a vontade se nega à proporção que suprime o seu modo de afirmação anterior
Abstract: We apply the mathematic concept of negative magnitude as a resource that elucidates Schopenhauer¿s aspects of moral philosophy. A magnitude is negative related to another as long it can be joint to it in opposition, when one suppresses the equivalent of itself from the other. We use this concept to deal with the opposition between the motivations, in order to realize that a motive leads to the action as it suppresses the opposite motive influence, on the character. We made use of this concept to elucidate the opposition between the affirmation and denial of will as well. Starting from the distinction between nihil negativum and nihil privativum, adopted by Schopenhauer to deal with nil resulted from the denial of will, we demonstrate that will is denied as it suppresses its previous affirmation mode
Mestrado
Mestre em Filosofia
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Machado, Bruno Martins. "A psicologia profunda e a crítica da moral em Para Além de Bem e Mal." reponame:Repositório Institucional da UFS, 2006. https://ri.ufs.br/handle/riufs/1670.

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Esta dissertação trata da constituição da noção de Psicologia em Para Além de Bem e Mal. O conceito de psicologia constitui um elemento chave para compreendermos os escritos de maturidade de Nietzsche porque está diretamente associado à hipótese da vontade de poder. Defendemos que a psicologia nietzscheana se apresenta como uma crítica à concepção moderna de sujeito. No lugar da noção moderna de subjetividade o filósofo destaca a relevância das instâncias infraconscientes na determinação da dinâmica e estruturação dos corpos. Ao enfatizar esse "mundo interior" Nietzsche nos conduz a uma nova interpretação acerca da moral._________________________________________________________________________________________ ABSTRACT: This is a dissertation on the constitution of the notion of Psychology in Beyond Good and Evil. The concept of psychology is a key element to the understanding of Nietzsche?s mature writings for it is directly associated to the hypothesis of will to power. We reclaim that the nietzschean psychology presents itself as a critique to the modern conception of subject. Instead of the modern notion of subjectivity Nietzsche highlights the importance of infra-conscient instances in the determination of the dynamics and structures of bodies. On emphasizing this "inner world" Nietsche drives us to a new interpretation concerning morals.
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Moyses, Tatiana de Fatima Alves. "Camilo Castelo Branco: a moral a serviço das conveniências." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/8/8150/tde-04022010-102115/.

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Abstract:
A imagem de Camilo Castelo Branco é, em geral, vinculada a romances de cariz sentimental e moralizante. Acredita-se, por vezes, que essas narrativas, supostamente ocupadas pela temática amorosa, não comportam discussões de ordem histórica, política ou filosófica. Contudo, se se observar como o romancista dialoga com as muitas teorias filosóficas e literárias formuladas no século XVIII e XIX, bem como com os eventos políticos do mesmo período, percebe-se que se trata de um escritor consciente do universo sócio-cultural do qual fazia parte. De fato, no vasto legado literário do autor de São Miguel de Ceide encontramos um retrato da sociedade oitocentista, que é analisada sobretudo no que concerne ao aspecto moral. A partir da principal instituição burguesa, a família, Camilo discorre acerca da moral, mostrando que mães, pais e filhos que segundo a ideologia dos teóricos oriundos da Revolução Francesa deveriam cumprir diferentes papéis dentro do lar, a fim de contribuir para a moralização social - aderem ou refutam os conceitos pré-estabelecidos de acordo com suas necessidades. Vê-se a mesma adaptação quando se trata dos membros da Igreja. Com efeito, os padres e freiras dos romances camilianos, normalmente, não respeitam as leis do cristianismo, nem tampouco a moral difundida pela burguesia; quando o fazem, em raras ocasiões, é somente para conseguirem benefícios individuais. Nesse sentido, Camilo Castelo Branco denuncia que, na sociedade que representa, a moral está a serviço das conveniências.
Camilo Castelo Branco\'s image is, in general, bound to sentimental and moral relating novels. It is believed, at times, that these narratives, supposedly exclusively about the love theme, do no deal with historical, political or philosophical discussions. However, if the manner that the novelist dialogues with the many philosophical and literary theories formulated in the 18th and 19th centuries is taken into consideration, as well as the political events from the same period, it is perceived that he was aware of the social and cultural environment in which he was part of. In fact, in the vast legacy of the author of Sao Miguel de Ceide we find a portrait of the 19th century society, which is analyzed especially on the moral aspect. From the main bourgeois institution, that is, the family, Camilo writes about the moral, showing that mothers, fathers and children - which according to the ideology from the French Revolution theorists everyone should perform different roles at home in order to contribute to the social moralization - are pro or con the pre-established concepts according to their needs. The same adaptation is seen when it is about the members of church. Priests and nuns from Camilo\'s novels, indeed, do not usually respect Christianity rules, not even the moral diffused by the bourgeoisie; when they do, in rare occasions, it is only in order to obtain personal benefits. This way, Camilo Castelo Branco denounces that the society that represents the moral works only for personal interests.
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Books on the topic "Concerning moral good and evil"

1

Overcoming evil with good. Chicago: Moody Press, 1995.

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Goodness, God, and evil. New York: Continuum, 2012.

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Moral combat: Good and evil in World War II. New York: Harper, 2011.

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The phenomenology of moral normativity. New York: Routledge, 2012.

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Feltz, Lawrence Michael. The enigmatic character of moral evil in the thought of Augustine. Ann Arbor, MI: University Microfilms International, 1991.

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Wie viel Moral verträgt der Mensch?: Eine Provokation. Gütersloh: Gütersloher Verlagshaus, 2010.

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Wuketits, Franz M. Wie viel Moral verträgt der Mensch?: Eine evolutionstheoretische Perspektive. Klagenfurt: Wieser Verlag, 2012.

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Tymieniecka, Anna-Teresa, ed. The Enigma of Good and Evil; The Moral Sentiment in Literature. Dordrecht: Springer Netherlands, 2005. http://dx.doi.org/10.1007/1-4020-3576-4.

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Cook, Edward. The deficient cause of moral evil according to Thomas Aquinas. Washington, D.C: Paideia Publishers and the Council for Research in Values and Philosophy, 1996.

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Cook, Edward. The deficient cause of moral evil according to Thomas Aquinas. Washington, D.C: Paideia Publishers, 1995.

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Book chapters on the topic "Concerning moral good and evil"

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Gaita, Raimond. "Moral Understanding." In Good and Evil: An Absolute Conception, 269–87. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-21202-6_15.

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Morton, Adam. "Good Citizens and Moral Heroes." In The Positive Function of Evil, 127–38. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230242265_9.

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Eriksen, Cecilie. "Being Moved Beyond Our Good and Evil: The Crow Case." In Moral Change, 51–56. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-61037-1_8.

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Gaita, Raimond. "The Scope of Academic Moral Philosophy." In Good and Evil: An Absolute Conception, 11–23. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-21202-6_2.

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Bloom, Paul. "Moral nativism and moral psychology." In The social psychology of morality: Exploring the causes of good and evil., 71–89. Washington: American Psychological Association, 2012. http://dx.doi.org/10.1037/13091-004.

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Monin, Benoît, and Anna Merritt. "Moral hypocrisy, moral inconsistency, and the struggle for moral integrity." In The social psychology of morality: Exploring the causes of good and evil., 167–84. Washington: American Psychological Association, 2012. http://dx.doi.org/10.1037/13091-009.

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Skitka, Linda J. "Moral convictions and moral courage: Common denominators of good and evil." In The social psychology of morality: Exploring the causes of good and evil., 349–65. Washington: American Psychological Association, 2012. http://dx.doi.org/10.1037/13091-019.

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Fremstedal, Roe. "Original Sin and Radical Evil: Moral Freedom and Anxiety." In Kierkegaard and Kant on Radical Evil and the Highest Good, 22–54. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137440884_3.

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Fremstedal, Roe. "Anthropology and Morality: Facticity and Moral Character." In Kierkegaard and Kant on Radical Evil and the Highest Good, 55–75. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137440884_4.

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Haslam, Nick, Brock Bastian, Simon Laham, and Stephen Loughnan. "Humanness, dehumanization, and moral psychology." In The social psychology of morality: Exploring the causes of good and evil., 203–18. Washington: American Psychological Association, 2012. http://dx.doi.org/10.1037/13091-011.

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