Relevant bibliographies by topics / Definitions of moral theology

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  2. Dissertations / Theses
  3. Books
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Academic literature on the topic 'Definitions of moral theology'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Definitions of moral theology"

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Lobovikov, Vladimir O. "A wonderful analogy between Augustine’s definition of moral-value- functional sense of response-action and Philo’s definition of truth-functional sense of implication in logic." CIENCIA ergo sum 27, no. 3 (August 12, 2020): e94. http://dx.doi.org/10.30878/ces.v27n3a4.

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The paper is dvoted to interdisciplinary research at the intersection of symbolic logic, mathematical ethics, and philosophical theology. By comparing definitions of relevant functions, a surprising analogy is discovered between the well-known Philo’s precise definition of implication in logic (classical one) and Augustine’s precise definition of God’s morally good reaction to human actions. The moral-value-table-representation of Augustinian doctrine is compared with moral-value-table-representations of Pelagius’ and Leo Tolstoy’s views of adequate moral-response-actions.
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Jans, Jan. "Until the End Willed by God? Moral Theology and the Debate on ‘Euthanasia’." Studies in Christian Ethics 24, no. 4 (November 2011): 477–86. http://dx.doi.org/10.1177/0953946811415017.

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This paper has two parts: in the first an analytical reading is offered of the various definitions of ‘euthanasia’ as used by the magisterium of the Roman Catholic Church concluding that they lack precision; in the second a moral theological reading is offered of the claim that because life is a gift of God, humans are not having the right to dispose of life themselves. As a result, the paper tries to show that the language of ‘ownership’ is unfitting for the ethical questions at hand.
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Abdulsater, Hussein Ali. "Traditionalist Spirits and Rationalist Bodies." Shii Studies Review 2, no. 1-2 (April 16, 2018): 1–37. http://dx.doi.org/10.1163/24682470-12340036.

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AbstractDifferent attempts to address the question of the definition of the human being (insān) reveal the tensions between various scholarly disciplines and intellectual trends in classical Islam. This article investigates the various definitions of the human being proposed by classical Muslim theologians, particularly Imāmīs who were influenced by Muʿtazilism. It focuses primarily on the works of al-Shaykh al-Ṣadūq (d. 381/991-2), al-Shaykh al-Mufīd (d. 413/1022) and al-Sharīf al-Murtaḍā (d. 436/1044). Though seemingly a question of subtle theology (laṭīf al-kalām; daqīq al-kalām), the essence of the human being is in fact intimately related to the main premise of grand theology (jalīl al-kalām), that is, the question of moral obligation (taklīf). For the concern of theologians in the discussion is to identify the subject of moral obligation, themukallaf, in every human being, to which they refer as the living and/or active being (al-ḥayy al-faʿʿāl; al-dhāt al-faʿʿāla). In their attempts to produce a satisfying answer, theologians relied on the contributions of thephilosophers, jurists, mystics and traditionalists, thus arriving at different answers that betray the extent of the influence of other scholarly disciplines on various theological schools at different points in time.
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Kelly, Conor M. "The Role of the Moral Theologian in the Church: A Proposal in Light of Amoris Laetitia." Theological Studies 77, no. 4 (November 17, 2016): 922–48. http://dx.doi.org/10.1177/0040563916666824.

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Pope Francis’s apostolic exhortation Amoris Laetitia recast pastoral decisions in terms of conscience and discernment and asked moral theology to do the same. Such a request invites reforms for moral theology, requiring a shift from the traditional role of the moral theologian as an external judge to a more personalist role as a counselor for conscience. This change entails prioritizing the process of discernment ahead of the definition of rules, specifying the place of the ideal in Catholic morality, and attending to the ethics of ordinary life.
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Geikina, Laima, and Dace Balode. "Spirituality and Sustainability of Interreligious/Interdenominational Dialogue in Theological Study Programs." Discourse and Communication for Sustainable Education 10, no. 1 (June 1, 2019): 146–61. http://dx.doi.org/10.2478/dcse-2019-0011.

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Abstract This article is part of broader research on “The Interrelationship of Theology and Praxis in the Context of Sustainable Intercultural and Interreligious Dialogue”1 in which we explore two essential concepts: sustainability and interreligious dialogue. We have narrowed this broader topic to study how facilitation of students’ spirituality in theology study programmes develops an environment for sustainability of interdenominational/interreligious dialogue. We provide a theoretical glimpse into research from theology, pedagogy, and spirituality. Our future research process will be based on our findings. One of the current challenges is globalization, which coincides with diversification of cultural norms and moral values. The sustainability provision for our home – Earth – suggests new ways to achieve common solutions, not only economically (prosperity) and politically (peace and stability), but also religiously (justice and solidarity) in terms of current changes. But, looking deeper, theology is searching for new definitions for traditional concepts such as “my neighbour”, “creation”, and “community of believers”. Bert Roebben states that the Christian community (and the global community as a whole) needs to find means to “grow in a common humanity” (Roebben, 2018). In this article, we reflect on how a spiritual approach can be methodologically integrated into theology studies to promote spiritual growth and establish sustainable interreligious dialogue: What type of theology should create the foundation of theology study programmes to promote students’ spirituality as a prerequisite for sustainability? How does spirituality promote sustainability of interdenominational/interreligious dialogue? Research methodology combines hermeneutic insights on conditions for sustainability of interdenominational/interreligious dialogue, its theological foundations, spiritual practice as a pedagogical basis, and the possibility for implementing sustainable dialogue support mechanisms in theology study programmes. Theology study programmes that promote student spirituality develop an environment for sustainable interdenominational/interreligious dialogue.
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Kelly, Conor M. "The Nature and Operation of Structural Sin: Additional Insights from Theology and Moral Psychology." Theological Studies 80, no. 2 (May 7, 2019): 293–327. http://dx.doi.org/10.1177/0040563919836201.

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Recent work has improved the understanding of social structures in theological discourse, but ambiguity persists with respect to structures of sin. Here, a revised definition of structural sin reconnects this concept with its theological roots, adding clarity to the nature of structural sin and strengthening the moral weight of the term. Parallels with fMRI research in the field of moral psychology then refine the existing account of the operation of structural sin. Together, these insights aid in the identification of structures of sin and improve efforts to combat their influence.
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Khalil, Atif. "Contentment, Satisfaction and Good-Pleasure." Studies in Religion/Sciences Religieuses 43, no. 3 (September 2014): 371–89. http://dx.doi.org/10.1177/0008429814538227.

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The article examines early Sufi notions of rida, usually translated as “contentment,” “satisfaction,” and “good-pleasure.” It does so through a close textual analysis of some of the most important works of the tradition authored up until what has been identified as the “formative period of Sufi literature,” a period which ends in the 11th century. In the process, the article situates rida within the larger context of early Islamic moral psychology as it was formulated by the fledgling Sufi tradition. The article analyses early definitions of rida, the role of rida in tribulation, contentment and the ills of complaint, the higher levels of rida, and the role of love in rida. It ends with a brief overview of the paradox of rida inherent within a largely deterministic theology which traces all acts back to God.
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Rai, Eleonora. "Ex Meritis Praevisis: Predestination, Grace, and Free Will in intra-Jesuit Controversies (1587-1613)." Journal of Early Modern Christianity 7, no. 1 (May 27, 2020): 111–50. http://dx.doi.org/10.1515/jemc-2020-2021.

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AbstractThis article retraces the intra-Jesuit theological debates on the theology of salvation, including the relationship between the elements of predestination, God’s foreknowledge, Grace, and free will, in the delicate passage between the sixteenth and the seventeenth centuries, and within the debates on Augustine’s theological legacy. Specifically, it explores the Flemish Jesuit Leonard Lessius’ theology and the discussions raised by it within the Society of Jesus, in order to show how soteriology has been central in the process of self-definition of the Jesuit identity in the Early Modern Age. This is particularly clear from the internal debates developed between Lessius, on the one hand, and General Claudio Acquaviva and curial theologian Roberto Bellarmino, on the other hand. Not only does the article investigate little known aspects of intra-Catholic theological debate in the post Tridentine period, but it also shows how deep pastoral and moral concerns strongly contributed to the rise of Lessius’ open-minded theology of salvation, which seemed to deprive God’s sovereign authority in favour of humankind’s free will, and human agency in the process of salvation.
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Bağcı, Fatih Ufuk. "Discussions about the Source and Universality of Moral Case." European Journal of Interdisciplinary Studies 1, no. 1 (April 30, 2015): 144. http://dx.doi.org/10.26417/ejis.v1i1.p144-148.

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The relevant meaning of moral has been constantly discussed topic in terms its sources and its universality. We have seen as the source of morality the Metaphysics in ancient times, Theology in the Middle Ages, and the information theory in new era. In modern times, we have different perspectives for the source of the formation of morality determined by good or bad reasons as a result depending on the individuals. Statements related to the source of moral and what forms the moral can be said in two words: one of them is human itself, and the other is the thought of existing love. On the other hand, it has been a subject for discussion if the moral is always valid, over the ages, objective and universal or something subjective that changes depending on individuals and also because of different societies. Therefore, who accepts moral as objective and universal, it is a propensity that comes from birth, but who thinks that moral is a subjective definition that changes lives depending on the society and during the period of time particular people live. In this study, we referred to the related debates about the issues and serious changes of technology and science which have brought to our lives but along with misuse of these facilities, such as the reality of violence against women, terrorism, human rights violations, But how about the meaning of moral, and its possible sources. If there is still a universal meaning of moral in this world that looks like now like a small village.
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Brynov, Vitaliy. "Relation between Christian Realism of Reinhold Niebuhr and Neo-orthodoxy." Ukrainian Religious Studies, no. 90 (March 31, 2020): 88–104. http://dx.doi.org/10.32420/2020.90.2095.

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The article considers the development of the ideas of Christian realism as a philosophical and ethical concept of Reinhold Niebuhr. The background of the development of Christian realism’s ideas is described. It is noted that the most impact had Niebuhr’s personal attitude to philosophy and epistemology, as well as the practical experience of serving in Detroit. The methodological approach of Niebuhr is defined as a contrast between the ideal and the real, with the subsequent solving of the conflict between them. It is noted that from the Niebuhr’s point of view, the transforming power of Christianity is rooted in moral and metaphysical dualism, where ethics subordinates metaphysics and gives strength to social and cultural transformations of humanity. It turned out that the ethical concept of Christian realism includes the classification of people as idealists, realists and cynics. Idealists are people who are mainly focused on idealistic concepts that are not represented in the real world. Idealists usually have distorted worldview because they deny taking into account the realities of the world. That also makes them vulnerable to manipulation of cynics. Realists are people who take into account all factors and all known sources of power in the real world, and have a pragmatic position, which is based on moral and ethical qualities. Cynics are those who have a pragmatic position to the world and relations with others, but they guide themselves only by personal interest and egoistic needs, and do not bother with moral restraints. In addition, the relationship of Niebuhr and other neo-orthodoxy theologians is described. Among them there are Karl Barth, Paul Tillich, Emil Brunner and Rudolf Bultmann. The polemic between Niebuhr and Bart is noted. It is shown that the main difference between Bart and Niebuhr was in the theological perspective: for Bart it was mostly dogmatic, and for Niebuhr - ethical and apologetical. The most similar to the theological position of Niebuhr is Brunner's theology, but the differences between them are in relation to the natural law. It is noted that the discrepancy between Niebuhr and Bultmann was an interpretation of the concept of myth. Finally, the contribution of neo-orthodoxy to the development of theology of the twentieth century is considered. It consists of five main achievements: the definition of theology of revelation as a concept of knowledge of God, the rethinking of biblical texts as carriers of kerigma, the historical contextualization of theological tradition, the rethinking of the Reformation’s ideas, and the ecumenical emphasis in theology.
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Dissertations / Theses on the topic "Definitions of moral theology"

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Widdicombe, David William. "Theology and experience : methodological issues in the theology of P.T. Forsyth." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365521.

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Abram, Anna. "Moral development : an interdisciplinary study." Thesis, Heythrop College (University of London), 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.248350.

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Meacock, Heather. "An anthropological approach to theology : a study of John Hicks theology of religious pluralism, towards ethical criteria for a global theology of religions." Thesis, University of Bristol, 1997. http://hdl.handle.net/1983/b93f5f0c-ea33-4a7e-90a3-c230e0965220.

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Monestel, Mora Natacha. "Exploring definitions of social justice : a qualitative study of moral dialogues with university students." Thesis, University of British Columbia, 2017. http://hdl.handle.net/2429/63384.

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This qualitative research built upon a sociocultural approach to moral functioning to examine how six university students living in Vancouver defined social justice. Two research questions guided this study: 1) How do participants define social justice? and 2) How do they perceive their definitions of social justice are informed by their cultural background? Six semi-structured interviews were conducted to collect the data, during which the participants engaged in moral narratives that drew upon their past experiences, events from their sociocultural contexts and a fictitious narrative provided by the researcher. Through moral narratives, therefore, the participants crafted their definitions of social justice, defined as conceptual systems mediating their moral actions (e.g., reflection, dialogue, imagination, and creativity, among others). Braun and Clarke’s (2006) thematic analysis, three main themes were identified across the data: 1) equality and non-discrimination as core aspects defining social justice, 2) pathways from social injustice toward social justice, and 3) authoring themselves through moral dialogues. Participants not only defined social justice but expanded their inner moral dialogue, allowing them to reconstruct their past experiences and imagine possible social justice futures. These findings are potentially relevant: 1) to the literature on moral development; and 2) to intercultural educational curricula and pedagogy.
Education, Faculty of
Educational and Counselling Psychology, and Special Education (ECPS), Department of
Graduate
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Howard, David Crombie. "New England's answer to the moral dilemma of grace." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Harris, Ian Colin. "The development of John Locke's moral theology, 1660-95." Thesis, University of Cambridge, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.254059.

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Magill, Gerard. "Moral judgement in the theology of John Henry Newman." Thesis, University of Edinburgh, 1986. http://hdl.handle.net/1842/12249.

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The purpose of this thesis is to analyse moral judgement in Newman's theology by examining his religious epistemology of the judgement of faith which he regularly illustrates with a moral analogy. Chapter one explains the philosophical and theological parameters of his religious epistemology in the 'University Sermons', and 'The Idea of a University'. This shows the primacy of the implicit reason of faith, and the secondary, but indispensable, function of explicit reason, manifest in Newmnan's explanation of liberal knowledge. Chapter two refines this by examining the 'Grammar of Assent, to show the objectivity and normativity of his epistemology in the concrete faith judgement of the illative sense. I show the primacy of personal assent in relation to the indispensable, but secondary, function of inferential investigation. Chapter three adopts the epistemology of the 'Grammar of Assent' to explain moral judgement. I introduce the term 'illative moral judgement' to show that concrete moral judgement can be a speculative truth of implicit reason which elicits a real assent of the imagination. There is a creative tension between concrete moral judgement and the abstract moral judgement entailed by the objective existence of the moral law; this is indicated by the moral sense of conscience within the context of his theology of a religious imagination. Moral judgement, action, and progress are connected by examining the role of the will and the influence of grace. The religious dimension of moral judgement is explained by understanding conscience's sense of duty in terms of intentionality within a horizon of belief. And his religious epistemology reveals the mode of reversing concrete moral judgement. Chapter four shows the relevance of Newman's proposals for moral judgement in contemporary moral theology.
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Leyden, Michael J. "Responsible before God : human responsibility in Karl Barth's moral theology." Thesis, University of Chester, 2014. http://hdl.handle.net/10034/621113.

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This thesis contributes to the recent scholarly re-evaluation of Karl Barth’s moral theology through an examination of the theme of human responsibility in his thought. The language of responsibility recurs throughout Barth’s ethical writings, and its frequency and strategic significance in his articulation of the nature of the active human agent in Christian ethics means it is worthy of scholarly consideration. To date, no extended study of this topic in Barth’s thought exists, and, apart from critical summaries of his use of responsibility language in select parts of the Church Dogmatics in corners of the secondary literature, responsibility-ethicists have tended to ignore Barth’s work on this topic. My intention, through exegetical reading of several key texts, is to provide explication, clarification, and analysis of his understanding of human responsibility. On the basis of this exegetical work I shall argue that the idea of responsibility is in fact a key component of Barth’s theological ethics and significantly informs his presentation of human agency. Following the introductory chapter, the central chapters of the thesis are exegetical readings of human responsibility in three major texts from the Barth corpus: the Ethics lectures; the ethics of CD II/2; and the special ethics of CD III/4. The fifth and final chapter is a synopsis of the development of Barth’s understanding and his articulation of human responsibility across these texts. My constructive proposal as to how we may understand Barth’s overall account is based on the preceding exegetical work. I argue that the ethics of the Church Dogmatics ought to be read together, and that in doing so we see that the mature Barth offers: 1) a theological description of human responsibility, which I argue is a kind of moral ontology in which the human agent is called to inhabit a particular space in relation to God; and 2) concrete indications of the kind of responsible actions that represent and enable the embedding of that description in human life. He develops what I term “indicative practices” which give shape to human lives, enabling human agents to navigate the moral space into which they have been placed. These two elements taken together are, I suggest, the sum of Barth’s account of human responsibility.
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Kuzma, Andrew J. "Theo-dramatic ethics| A balthasarian approach to moral formation." Thesis, Marquette University, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10102835.

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What role does beauty play in our moral formation? What difference does the perception of beauty make to the way we live our lives? In order to answer these questions, I look to the twentieth-century Catholic theologian, Hans Urs von Balthasar. Relatively little has been written about Balthasar’s ethics. He is, perhaps, best known for his retrieval of beauty as a transcendental property of being. Balthasar, though, never set down an extended account of his ethics or moral theology. While he had no explicit ethic, he certainly thought that his theology could be lived. The Theo-Drama, for instance, discusses the implications that the perception of beauty has for Christian life.

I do not intend to present “Balthasar’s ethics.” Instead I will offer a “Balthasarian ethic.” Drawing from his theological aesthetics and dramatics, I will outline the morality implicit in his theology: a Balthasarian theo-dramatic ethics. We can see this kind of ethic at work, I contend, in some of Balthasar’s lesser-known works on Christian life. I will then go beyond Balthasar to consider how we might put this moral formation into practice in the possibility of living out Christian pacifism in the nation-state and in our treatment of non-human animals.

This dissertation points to the convergence of method and performance. The method of theo-dramatic ethics can never be distilled to a set of abstract rules or terms. We can do so artificially in order to better express what makes performances of the good beautiful. But it is the performance, not the method, of theo-dramatic ethics that we find enrapturing. Being formed by performances of beauty better enables us to recognize and express new forms of beauty. My thesis is that recognizing beauty as the foundation of moral formation affirms the formational power of the Christian tradition as well as that of new experiences and practices because in both cases we are responding to beauty.

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Cerny, Samuel. "A Theological and Moral Framework for Divine Violence." Thesis, Regent University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10606304.

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While ethical arguments for nonviolence have persisted for generations, theological arguments for an absolutely nonviolent God have recently emerged. Some theologians deem violence in every form to be immoral and punishment to be a form and cause of violence, so they contend that a moral God must be nonviolent and non-retributive. Also, this nonviolent God assertion undermines other doctrines including penal substitution in the atonement, eternal punishment in hell, and temporal judgments in biblical narratives. In response, I will argue that God’s justice has a retributive aspect, for He gives to people what they deserve including punishing sinners or a substitute in their place. His justice is a necessary divine attribute, for to be true to Himself, God highly values His image bearers by dignifying their free will and choices by assuring that they experience the results of their decisions. Thus God’s retributive justice provides a moral framework for His violent judgments.

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Books on the topic "Definitions of moral theology"

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Church, Catholic, ed. Compendium of creeds, definitions, and declarations on matters of faith and morals. 4th ed. San Francisco: Ignatius Press, 2012.

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Human values: Definitions and interpretations. Kolkata: Bharatiya Vidya Mandir, 2013.

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Moral theology and suffering. New York: P. Lang, 1995.

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Tensions in moral theology. Notre Dame, IN: University of Notre Dame Press, 1988.

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Kochuthara, Shaji George, 1967- editor and Dharmaram College. Department of Moral Theology, eds. Moral theology in India today: The DVK National Workshop on Moral theology. Bangalore: Dharmaram Publications, 2013.

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Moreno, F. Moral theology from the poor: Moral challenges of the theology of liberation. Quezon City, Philippines: Claretian Publications, 1988.

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Directions in fundamental moral theology. Dublin: Gill and Macmillan, 1986.

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Directions in fundamental moral theology. Notre Dame, Ind: University of Notre Dame Press, 1985.

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An introduction to moral theology. Huntington, Ind: Our Sunday Visitor Pub., 1990.

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An introduction to moral theology. 2nd ed. Huntington, IN: Our Sunday Visitor Pub., 2003.

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Book chapters on the topic "Definitions of moral theology"

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McCarthy, David Matzko. "Moral Theology." In The Blackwell Companion to Catholicism, 354–70. Malden, MA, USA: Blackwell Publishing, 2008. http://dx.doi.org/10.1002/9780470751343.ch25.

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Bongmba, Elias Kifon. "Theology and necropolitics." In Moral Pedagogies for Africa, 153–78. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003178101-11.

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Fuchs, Joseph. "“Catholic” Medical Moral Theology?" In Philosophy and Medicine, 83–92. Dordrecht: Springer Netherlands, 1989. http://dx.doi.org/10.1007/978-94-009-2538-0_7.

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Benjamin, Martin. "Conflict, Compromise, and Moral Integrity." In Theology and Medicine, 261–78. Dordrecht: Springer Netherlands, 1994. http://dx.doi.org/10.1007/978-94-015-8244-5_16.

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Wiseman, Harris. "Wisdom and moral formation." In Mutual Enrichment between Psychology and Theology, 113–29. Abingdon, Oxon ; New York, NY : Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9781315583617-13.

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Sedgwick, Timothy F. "A Moral Matrix: Religious Practices and Health Care." In Theology and Medicine, 289–99. Dordrecht: Springer Netherlands, 1994. http://dx.doi.org/10.1007/978-94-015-8362-6_13.

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Cahill, Lisa Sowle. "“Embodiment” and Moral Critique: A Christian Social Perspective." In Theology and Medicine, 199–215. Dordrecht: Springer Netherlands, 1995. http://dx.doi.org/10.1007/978-94-015-8424-1_13.

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Nissen, Johannes. "Bible and Ethics: Moral Formation and Analogical Imagination." In Theology and Literature, 81–100. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982995_7.

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Schaupp, Walter. "Ethics/Moral Theology, Roman-Catholic, Europe." In Encyclopedia of Sciences and Religions, 772–74. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_395.

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Thomasma, David C. "The Post-Modern Challenge to Religious Sources of Moral Thinking." In Theology and Medicine, 51–74. Dordrecht: Springer Netherlands, 1996. http://dx.doi.org/10.1007/978-94-009-0119-3_4.

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Conference papers on the topic "Definitions of moral theology"

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Petrovic, Jelena, and Dragana Dimitrijević. "EMOTIONAL EDUCATION IN 20th CENTURY SERBIAN PEDAGOGY." In SCIENCE AND TEACHING IN EDUCATIONAL CONTEXT. FACULTY OF EDUCATION IN UŽICE, UNIVERSITY OF KRAGUJEVAC, 2020. http://dx.doi.org/10.46793/stec20.111p.

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Emotional education, although recognized in pedagogical science as a relatively young scientific concept, has always been a significant aspect of educational activity. The development of this aspect of educational activity was especially intense at the beginning of the 20th century, only to become a subject of scientific research in the 1980s. The aim of this paper is to investigate the development of the concept of emotio­nal education in Serbian pedagogy, and the relation of Serbian educators to this educati­onal concept. The method of theoretical analysis with content analysis technique was used in the paper. The main works of the most influential Serbian educators of the 20th century and the most important textbooks used in the education of pedagogues and teachers throughout the 20th century were analyzed. The point of analysis was emotional education viewed from the perspective of contemporary definitions of emotional education: as a pedagogical action that involves understanding and appreciating emotions in the process of education, developing self-awareness, self-discipline and independence, and helps children achieve positive interpersonal relationships. Despite the opinion that emotional education was under-represented during the 20th century, we found out that Serbian educators did pay attention to this aspect of education, but they didn’t consider it as a special phenomenon, but within the already defined scientific concepts of moral education and family pedagogy. Finally, we found that they understood it in accordance with their pedagogical orientations and social needs.
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McCartney, Patrick. "Sustainably–Speaking Yoga: Comparing Sanskrit in the 2001 and 2011 Indian Censuses." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-5.

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Sanskrit is considered by many devout Hindus and global consumers of yoga alike to be an inspirational, divine, ‘language of the gods’. For 2000 years, at least, this middle Indo-Aryan language has endured in a post-vernacular state, due, principally, to its symbolic capital as a liturgical language. This presentation focuses on my almost decade-long research into the theo-political implications of reviving Sanskrit, and includes an explication of data derived from fieldwork in ‘Sanskrit-speaking’ communities in India, as well as analyses of the language sections of the 2011 census; these were only released in July 2018. While the census data is unreliable, for many reasons, but due mainly to the fact that the results are self reported, the towns, villages, and districts most enamored by Sanskrit will be shown. The hegemony of the Brahminical orthodoxy quite often obfuscates the structural inequalities inherent in the hierarchical varṇa-jātī system of Hinduism. While the Indian constitution provides the opportunity for groups to speak, read/write, and to teach the language of their choice, even though Sanskrit is afforded status as a scheduled (i.e. recognised language that is offered various state-sponsored benefits) language, the imposition of Sanskrit learning on groups historically excluded from access to the Sanskrit episteme urges us to consider how the issue of linguistic human rights and glottophagy impact on less prestigious and unscheduled languages within India’s complex linguistic ecological area where the state imposes Sanskrit learning. The politics of representation are complicated by the intimate relationship between consumers of global yoga and Hindu supremacy. Global yogis become ensconced in a quite often ahistorical, Sanskrit-inspired thought-world. Through appeals to purity, tradition, affect, and authority, the unique way in which the Indian state reconfigures the logic of neoliberalism is to promote cultural ideals, like Sanskrit and yoga, as two pillars that can possibly create a better world via a moral and cultural renaissance. However, at the core of this political theology is the necessity to speak a ‘pure’ form of Sanskrit. Yet, the Sanskrit spoken today, even with its high and low registers, is, ultimately, various forms of hybrids influenced by the substratum first languages of the speakers. This leads us to appreciate that the socio-political components of reviving Sanskrit are certainly much more complicated than simply getting people to speak, for instance, a Sanskritised register of Hindi.
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Burgess, Richard A. "Towards a Functional Definition of Sustainable Development in the Practice of Engineering." In ASME 2014 International Mechanical Engineering Congress and Exposition. American Society of Mechanical Engineers, 2014. http://dx.doi.org/10.1115/imece2014-38444.

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Sustainable development has become an increasingly common topic of both day-day conversations and in discussions about professional responsibility. In recent years, most of the professional engineering societies have moved to incorporate language about environmental responsibility, including sustainable development, into their codes of ethics. The ASME Code, for example, states that “Engineers shall consider environmental impact and sustainable development in the performance of their professional duties” (2). Despite this increased focus on sustainable development, it remains a nebulous concept at both a theoretical and practical level. Few engineers would deny that they have a responsibility to the environment. Ask those same engineers what this responsibility means in practice and you are likely to get a variety of answers; most of which will probably be on the vague side. Of course, variation and generality are not always negative features of a professional ethic. Nevertheless, it is important to get more precise about what sustainable development looks like in practice. In this paper, I will analyze ASME’s prescription that mechanical engineers consider their impact on the environment. I will examine how this prescription fits into the ASME Code as a whole. I will then survey several definitions of sustainable development; exploring challenges along the way. From here, I will begin developing a functional definition of sustainable development. In doing so, I will attempt to balance the demands of the principle of conservatism when spelling out professional obligations with those of moral leadership. The goal is to provide a useful and rigorous definition of sustainable development for practicing engineers. If am successful in this, this definition will lead to an operational understanding of sustainable development.
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