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Journal articles on the topic 'Discourse in morality plays'

Author: Grafiati

Published: 4 June 2021

Last updated: 2 February 2022

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1

Sadgrove, Joanna, Robert M. Vanderbeck, Johan Andersson, Gill Valentine, and Kevin Ward. "Morality plays and money matters: towards a situated understanding of the politics of homosexuality in Uganda." Journal of Modern African Studies 50, no. 1 (2012): 103–29. http://dx.doi.org/10.1017/s0022278x11000620.

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ABSTRACTSince the drafting of Uganda's anti-homosexuality bill in 2009, considerable attention has been paid both in Uganda and across the African continent to the political and social significance of homosexual behaviour and identity. However, current debates have not adequately explained how and why anti-homosexual rhetoric has been able to gain such popular purchase within Uganda. In order to move beyond reductive representations of an innate African homophobia, we argue that it is necessary to recognise the deep imbrication of sexuality, family life, procreation and material exchange in Ug

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2

Karmazin, Aleš. "China’s Nationalist Discourse and Taiwan." China Report 53, no. 4 (2017): 429–46. http://dx.doi.org/10.1177/0009445517727888.

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This article focuses on the role and position of Chinese nationalism in the China–Taiwan relationship. Through discourse analysis, it aims to contend with the frequently presented picture in the literature on Chinese nationalism, that is, that nationalism in China is (almost) omnipresent and omnipotent. In the article, nationalism is presented as a broad but nuanced phenomenon. By its very nature, nationalism is a multi-edged sword whose ‘edges’ have the potential to be positive and constructive in certain situations, as shown in China’s approach to Taiwan in which nationalism plays an enablin

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Sun, Pinghua. "Chinese Discourse on Human Rights in Global Governance." Chinese Journal of Global Governance 1, no. 2 (2016): 192–213. http://dx.doi.org/10.1163/23525207-12340011.

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China’s discourse on human rights has a very rich and colorful content and the construction thereof has its own particular characteristics. Approaches to examine it should be adopted to understand thoroughly both the past and the present and both Chinese and Western methods of integration of theory into practice. Many important human rights factors are embodied in traditional Chinese culture and Confucianism became an important basis of the international consensus on morality. The Chinese representative, Peng-chun Chang made historical contributions to the construction of the international hum

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4

Shaughnessy, Robert. "Twentieth-Century Fox: Volpone's Metamorphosis." Theatre Research International 27, no. 1 (2002): 37–48. http://dx.doi.org/10.1017/s0307883302001049.

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Since it was restored to the English theatre during the 1930s, Volpone has enjoyed a unique currency amongst Ben Jonson's works; it has had a more consistent and successful performance history than any other of his plays. Although its beast fable scheme has apparently rendered it more immediately accessible (and allegedly more universal) than the author's humours comedies, it has also provoked responses of ambivalence and unease, in that its coupling of the animal and the human actively unsettles the ethical relations between nature, culture, economics and morality that the allegory ostensibly

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5

Panos, Leah. "Realism and Politics in Alienated Space: Trevor Griffiths's Plays of the 1970s in the Television Studio." New Theatre Quarterly 26, no. 3 (2010): 273–86. http://dx.doi.org/10.1017/s0266464x10000461.

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The television studio play is often perceived as a somewhat compromised, problematic mode in which spatial and technological constraints inhibit the signifying and aesthetic capacity of dramatic texts. Leah Panos examines the function of the studio in the 1970s television dramas of socialist playwright Trevor Griffiths, and argues that the established verbal and visual conventions of the studio play, in its confined and ‘alienated’ space, connect with and reinforce various aspects of Griffiths's particular approach and agenda. As well as suggesting ways in which the idealist, theoretical focus

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6

Leehey, Jennifer. "Message in a Bottle: A Gallery of Social/Political Cartoons from Burma." Asian Journal of Social Science 25, no. 1 (1997): 151–66. http://dx.doi.org/10.1163/030382497x00095.

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AbstractIn Burma or Myanmar where the ruling State Law and Order Restoration Council (SLORC) seeks control over public discourse, social and political criticism must be carefully disguised. Cartoons, featured in privately published monthly magazines, play an important role in the circulation of critical discourse. Cartoons allow for multiple interpretations and thus can carry social messages through the strict censorship system. Eleven cartoons are presented, suggesting some current popular concerns. They satirize state propaganda and raise questions about the impact of new foreign investment.

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7

Eves, Richard. "Race Rescue." Social Sciences and Missions 31, no. 1-2 (2018): 34–68. http://dx.doi.org/10.1163/18748945-03101009.

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Abstract This paper examines Methodist missionary discourse in Papua at the turn of the nineteenth century, locating two themes: what I call a pathology of desire, to be found in the polemical missionary discourses directed at sexuality, immorality and licentiousness, and a pathology of culture, to be found in their polemical discourses against abortion, infanticide and child-rearing practices. Together, these pathologies were seen as the main causes of population decline. The two discourses, constantly at play, produce a doubled image of Papuan women – the fallen woman and the bad mother – wh

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8

Koons, Jeremy Randel. "Emotions and Incommensurable Moral Concepts." Philosophy 76, no. 4 (2001): 585–604. http://dx.doi.org/10.1017/s0031819101000584.

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Many authors have argued that emotions serve an epistemic role in our moral practice. Some argue that this epistemic connection is so strong that creatures who do not share our affective nature will be unable to grasp our moral concepts. I argue that even if this sort of incommensurability does result from the role of affect in morality, incommensurability does not in itself entail relativism. In any case, there is no reason to suppose that one must share our emotions and concerns to be able to apply our moral concept successfully. Finally, I briefly investigate whether the moral realist can s

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9

Bird, Colin. "DIGNITY AS A MORAL CONCEPT." Social Philosophy and Policy 30, no. 1-2 (2013): 150–76. http://dx.doi.org/10.1017/s0265052513000071.

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AbstractAlthough dignity figures prominently in modern ethical discourse, and in the writings of moral and political philosophers writing today, we still lack a clear account of how the concept of dignity might be implicated in various forms of moral reasoning. This essay tries to make progress on two fronts. First, it attempts to clarify the possible roles the concept of dignity might play in moral discourse, with particular reference to Hart's distinction between positive and critical morality. Second, it offers a new typology of dignity concepts and mobilizes it to, on the one hand, critici

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10

Hatemi, Peter, and Rose McDermott. "Policing the Perimeter: Disgust and Purity in Democratic Debate." PS: Political Science & Politics 45, no. 04 (2012): 675–87. http://dx.doi.org/10.1017/s1049096512000686.

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AbstractWe explicate the precise role that one specific emotion, disgust, plays in generating political acrimony. We do this by identifying the link between the different dimensions along which moral judgments are made by those espousing different political ideologies and the different emotions which undergird these evaluations. These assessments reliably track along liberal and conservative dimensions and are linked to the way values associated with purity and sanctity elicit greater degrees of disgust among conservatives. Here, we review a growing literature showing how disgust affects the p

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11

Piittinen, Sari. "Morality in Let’s Play narrations: Moral evaluations of Gothic monsters in gameplay videos of Fallout 3." New Media & Society 20, no. 12 (2018): 4671–88. http://dx.doi.org/10.1177/1461444818779754.

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Performative Let’s Play gaming videos are a part of contemporary Internet culture through which morality becomes shared. Many digital games draw on Gothic traditions to feature human-like monsters who demand morally complex interpretations from players. This study examines what kinds of moral evaluations players form of ambiguous Gothic monsters in Let’s Play videos of the action role-playing game Fallout 3. With a discourse analysis of transcribed speech obtained from 20 Let’s Play series on YouTube, it argues that the moral evaluations that players actively produce impact significantly on th

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12

Maftyn, Natalia. "Psychoanalytic Discourse of the 1920s-1930s Ukrainian Novellas." Journal of Vasyl Stefanyk Precarpathian National University 4, no. 2 (2017): 54–62. http://dx.doi.org/10.15330/jpnu.4.2.54-62.

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The article highlights the impact of Freud’s ideas on the Ukrainian prose between the Two World Wars. The analysis of the works by V. Pidmohylnyi and I. Cherniava shows that in literary texts, the erotic-death paradigm is one of the ‘modernist’ algorithms for plot development; in the novellas, this paradigm affects the process of conflict modeling and conflict development. It is rightly believed that V. Pidmohylnyi’s dominant literary interest was the ‘helplessness of human morality before the temptations of crime’. In the novella analyzed in this study, Pidmohylnyi adopts the perspectiv

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Makhasin, Luthfi. "Urban Sufism, Media and Religious Change in Indonesia." Ijtimā'iyya: Journal of Muslim Society Research 1, no. 1 (2016): 23–36. http://dx.doi.org/10.24090/ijtimaiyya.v1i1.925.

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In this paper, I contend that Sufism is only preoccupied with initiating new disciples and performing emotive religious rituals. By focusing on Naqshbandi-Haqqani, I argue that Sufi group actively involves in propagating its teaching to the general public. I also argue that Sufi movement actively involves in public campaign, along with other Muslim groups with similar religious outlook, to respond the perceived growing influence of Salafism and political Islamism among Indonesian Muslims. It represents contemporary public face of Sufism and Sufi activism in Indonesia. At the heart of the argum

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14

Nuñez-Mietz, Fernando G. "Legalization and the Legitimation of the Use of Force: Revisiting Kosovo." International Organization 72, no. 3 (2018): 725–57. http://dx.doi.org/10.1017/s0020818318000152.

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AbstractRecent works on the role of argumentation in international politics have enriched our understanding of the discursive construction of international legitimacy. Many scholars have recognized the pervasiveness and privileged status of legal claims. Building on these insights, I advance the proposition that the international legitimacy of the use of force has legalized. Legalization implies that successful (de-)legitimation depends on the strategic use of international law, and that alternative legitimacy discourses (such as morality) have been marginalized and play a negligible role in t

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15

Collins, John. "Reconstructing the “Cradle of Brazil”: The Detachability of Morality and the Nature of Cultural Labor in Salvador, Bahia's Pelourinho World Heritage Site." International Journal of Cultural Property 19, no. 3 (2012): 423–52. http://dx.doi.org/10.1017/s0940739112000264.

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AbstractThis essay examines theories of value and property in relation to conceptions of morality, correct comportment, and their influences on Afro-Bahians subject to late twentieth- and early twenty-first-century cultural heritage initiatives in the Pelourinho neighborhood of Salvador, Bahia, Brazil. This urban space is the nation's most expressive site for the performance of Afro-Brazilian identity and the commemoration of tradition. In analyzing the role of morality in Pelourinho-based cultural property-making, I focus on popular critiques of heritage discourse to argue that, in conjuring

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16

McMahon, Christopher. "Discourse and Morality." Ethics 110, no. 3 (2000): 514–36. http://dx.doi.org/10.1086/233322.

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17

Flynn, Bernadette. "Factual Hybridity: Games, Documentary and Simulated Spaces." Media International Australia 104, no. 1 (2002): 42–54. http://dx.doi.org/10.1177/1329878x0210400107.

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Documentary theorist John Corner's suggestion that we might be moving into a post-documentary period echoes concerns raised earlier by Brian Winston that the documentary is facing some type of crisis. This paper argues that this is only the case if one ignores a broader notion of media hybridity that takes into account directions offered by new technologies and aesthetic regimes. This paper proposes that, rather than signalling an unravelling of documentary's purpose, emerging forms of factuality point towards more localised forms of communication that have been effaced in ‘discourse of sobrie

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18

Bergmann, Jörg R. "Introduction: Morality in Discourse." Research on Language & Social Interaction 31, no. 3-4 (1998): 279–94. http://dx.doi.org/10.1080/08351813.1998.9683594.

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19

Jordan, Will R. "Religion in the Public Square: A Reconsideration of David Hume and Religious Establishment." Review of Politics 64, no. 4 (2002): 687–713. http://dx.doi.org/10.1017/s0034670500035920.

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While recent scholarship has attempted to clarify the Founders′ opposition to religious establishment, few pause to consider public establishment as a viable alternative. This study examines one of the eighteenth century's least likely proponents of religious establishment: David Hume. Despite his reputation as an avowed enemy of religion, Hume actually defends religion for its ability to strengthen society and to improve morality. These salutary qualities are lost, however, when society is indifferent about the character of the religion professed by its citizens. Hume's masterful History of E

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20

Harvey, David. "POSTMODERN MORALITY PLAYS." Antipode 24, no. 4 (1992): 300–326. http://dx.doi.org/10.1111/j.1467-8330.1992.tb00449.x.

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21

Brueggemann, John. "Morality, Sociological Discourse, and Public Engagement." Social Currents 1, no. 3 (2014): 211–19. http://dx.doi.org/10.1177/2329496514540135.

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22

KONTLER, LÁSZLÓ. "BEAUTY OR BEAST, OR MONSTROUS REGIMENTS? ROBERTSON AND BURKE ON WOMEN AND THE PUBLIC SCENE." Modern Intellectual History 1, no. 3 (2004): 305–30. http://dx.doi.org/10.1017/s1479244304000198.

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The Enlightenment can usefully be conceived as a confrontation with eroding Christian and classical republican ethics. It was permeated with assumptions about women and the gendered dichotomy between public and private spheres. While William Robertson and Edmund Burke, along with many of their contemporaries, remained committed to Christian- and republican-based conceptions of virtue, they were working within a new Enlightenment paradigm. Its political agenda has to be understood by way of its configurations of beauty, taste, and morality as these relate to the imperatives and needs of modern

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23

Riggs, Richard, jwlamb jwlamb, and ASIWEL ASIWEL. "Fighting ‘morality plays’ with science." Physics World 27, no. 01 (2014): 20–21. http://dx.doi.org/10.1088/2058-7058/27/01/30.

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24

Debax, Jean-Paul. "The Diversity of Morality Plays." Cahiers Élisabéthains: A Journal of English Renaissance Studies 28, no. 1 (1985): 3–15. http://dx.doi.org/10.1177/018476788502800105.

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25

Powell, Brian K. "Discourse Ethics and Moral Rationalism." Dialogue 48, no. 2 (2009): 373–86. http://dx.doi.org/10.1017/s0012217309090301.

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ABSTRACT: In this paper, I raise the following question: can the ethical thought of Jurgen Habermas and Karl-Otto Apel provide us with a way of showing that morality is a rational requirement? The answer I give is that (unfortunately) it cannot. I argue for this claim by showing that a decisive objection to Alan Gewirth’s line of thought in Reason and Morality also applies to discourse ethical arguments that try to show an inescapable commitment to a moral principle.

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26

Ayeni, M. A. "The Concept of Morality in Education Discourse." International Journal for Cross-Disciplinary Subjects in Education 3, no. 2 (2012): 725–30. http://dx.doi.org/10.20533/ijcdse.2042.6364.2012.0103.

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27

Buzzelli, Cary, and Bill Johnston. "Authority, power, and morality in classroom discourse." Teaching and Teacher Education 17, no. 8 (2001): 873–84. http://dx.doi.org/10.1016/s0742-051x(01)00037-3.

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28

Finlayson, James Gordon. "Modernity and Morality in Habermas's Discourse Ethics." Inquiry 43, no. 3 (2000): 319–40. http://dx.doi.org/10.1080/002017400414881.

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29

Mangat, Rupinder, Simon Dalby, and Matthew Paterson. "Divestment discourse: war, justice, morality and money." Environmental Politics 27, no. 2 (2017): 187–208. http://dx.doi.org/10.1080/09644016.2017.1413725.

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30

Khan, Gulshan. "Politics and morality in Habermas’ discourse ethics." Philosophy & Social Criticism 38, no. 2 (2011): 149–68. http://dx.doi.org/10.1177/0191453711427254.

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31

Ikpe, Ibanga B. "Science, morality and method in environmental discourse." Human Affairs 28, no. 1 (2018): 71–87. http://dx.doi.org/10.1515/humaff-2018-0007.

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AbstractThe environmental crisis that faces the world today is sometimes seen to be the result of making wrong turns on the path to human development. This is especially so in terms of the technologies humans adopt, the way such technologies are powered, and the morality that is at the foundation of societies that develop and utilize such technologies. Humanity has come to the realization that the technologies that were ushered in with a fanfare and that may still enjoy considerable patronage sometimes have a darker side that may exact a costly price. The situation would probably have been dif

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32

Vavilova, E. Y., and L. D. Petriakov. "MORALITY IN THE DISCOURSE OF EVERYDAY LIFE." Научное мнение, no. 3 (2019): 46–50. http://dx.doi.org/10.25807/pbh.22224378.2019.3.46.50.

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33

Wigmore, Sheila. "Sports, Virtues and Vices: Morality Plays." Managing Leisure 15, no. 1-2 (2010): 155–56. http://dx.doi.org/10.1080/13606710903398928.

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34

Reid, Heather L. "Sports, Virtues and Vices: Morality Plays." Journal of the Philosophy of Sport 36, no. 2 (2009): 263–65. http://dx.doi.org/10.1080/00948705.2009.9714761.

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35

Shyrokov, Serhii. "Modern investigation concepts of Patriotism in the foreign scientific research." Public administration and local government, no. 4(43) (December 25, 2019): 14–19. http://dx.doi.org/10.33287/101902.

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The phenomenon of patriotism has accompanied humanity since ancient times. Its versatility strikes the imagination. Patriotism is defined intuitively and theoretically as «amor patria» (lat) – «love to the motherland». Even in its general form, this definition raises many questions, ranging from the gulf between direct and literary translations to the correctness of involving the concept of love to define it. This most general description characterizes the phenomenon in terms of attitude, but a closer examination requires a greater degree of details. Modern concepts of the study of the m

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36

Beldo, Les. "The unconditional ‘ought’: A theoretical model for the anthropology of morality." Anthropological Theory 14, no. 3 (2014): 263–79. http://dx.doi.org/10.1177/1463499614534373.

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Despite growing interest in the study of morality in anthropology, the field continues to be hindered by the lack of a common theoretical framework that adequately conceptualizes morality as an analytic concept and distinguishes it from other domains of social judgment. Drawing upon and critiquing efforts by Laidlaw and Zigon, I propose a theoretical model that recognizes morality as one of three kinds of ‘ought’ propositions. As a special kind of ‘ought’, moral judgment and practice imply prescriptive standards that are experienced as factual and unconditional, independent of prudence or cons

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37

Tetyuev, L. I. "RECEPTION OF ETHICS OF DISCOURSE IN MODERN PHILOSOPHY." RUDN Journal of Philosophy 23, no. 2 (2019): 240–52. http://dx.doi.org/10.22363/2313-2302-2019-23-2-240-252.

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The article analyzes the theoretical foundations of the modern project of rational ethics, in which the ethics of discourse is interpreted as a critical theory of society and a critic of modern morality. I. Kant was one of the first to offer the possibility of generalizing the norms of morality and perception of ethics as a transcendental critique of morality. Neo-Kantianism develops ethics as the most important part of the philosophical system and fixes its scope by the idealistic theory of morality (H. Cohen, P. Natorp). In Russian philosophy, modern ethics is perceived as a normative theory

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38

Parvin, Manoucher, and Ruzbeh Parvin. "Intellectuals, the state, morality, and economics: A fuzzy discourse." Critique: Critical Middle Eastern Studies 2, no. 2 (1993): 64–78. http://dx.doi.org/10.1080/10669929308720033.

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39

Zvada, O. V., and L. P. Poznyak. "ON THE QUESTION OF LANGUAGE REPRESENTATIONS OF MORAL DISCOURSE." Bulletin of Kemerovo State University, no. 2 (July 8, 2016): 176–81. http://dx.doi.org/10.21603/2078-8975-2016-2-176-181.

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The paper presents an attempt to analyze morality from the position of cognitive linguistics. Morality is an integral part of oral discourse viewed as a way of manifestation of social reality. The purpose of the paper is to identify linguistic representations of moral discourse in the literary works of English writers. According to the authors of this research, moral discourse can be represented by a number of specific characteristics and is a standard regulation method of the activities of people linked in various relationships in society. The paper also mentions the participants in moral dis

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40

Pettit, Philip. "Two Sources of Morality." Social Philosophy and Policy 18, no. 2 (2001): 102–28. http://dx.doi.org/10.1017/s0265052500002922.

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This essay emerges from consideration of a question in the epistemology of ethics or morality. This is not the common claim-centered question as to how moral claims are confirmed and whether their mode of confirmation gives us grounds to be confident about the prospects for ethical discourse. Instead, I am concerned with the less frequently posed concept-centered question of where in human experience moral terms or concepts are grounded — that is, where in experience the moral becomes salient to us. This question was central to moral epistemology in the form it took among thinkers such as Lock

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41

Fassler, Christopher J., and Dorothy H. Brown. "Christian Humanism in the Late English Morality Plays." Sixteenth Century Journal 32, no. 1 (2001): 281. http://dx.doi.org/10.2307/2671484.

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42

Coilféir, Máirtín. "Godots arrivent: More morality plays for our times." Performing Ethos: International Journal of Ethics in Theatre & Performance 7, no. 1 (2017): 13–24. http://dx.doi.org/10.1386/peet.7.1.13_1.

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43

Miller, Max. "Discourse and Morality: two case studies of social conflicts in a segmentary and a functionally differentiated society." European Journal of Sociology 33, no. 1 (1992): 3–38. http://dx.doi.org/10.1017/s0003975600006354.

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No sociologist was more concerned with morality and the interrelation between morality and society than Émile Durkheim; and at least sociological approaches to understand morality can be expected to clarify whether and to what extent they are willing to follow Durkheim's account.

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44

Livnat, Zohar, and Ayelet Kohn. "Morality, loyalty and eloquence." Journal of Language and Politics 17, no. 3 (2018): 405–27. http://dx.doi.org/10.1075/jlp.17001.liv.

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Abstract The new dialogic, conversational nature of television broadcast news (Hamo, 2009) poses a challenge to traditional commentators, who are forced to move from an authoritative monologue to a confrontational dialogue that requires additional flexibility and conversational skills. The paper focuses on an Israeli case study which presents a confrontational dialogue in which one of the discussants is an experienced military correspondent and commentator. We demonstrate the various resources he uses in order to cope with a complex discursive challenge by using multimodal tools, both verbal a

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45

kim, Jong-yong. "Discourse on Meditation and Increased Morality- Focus on emotional aspects -." Journal of Eastern-Asia Buddhism and Culture 42 (June 30, 2020): 69–84. http://dx.doi.org/10.21718/eabc.2019.42.03.

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46

kim, Jong-yong. "Discourse on Meditation and Increased Morality- Focus on emotional aspects -." Journal of Eastern-Asia Buddhism and Culture 42 (June 30, 2020): 69–84. http://dx.doi.org/10.21718/eabc.2020.42.03.

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47

Arcimavičienė, Liudmila. "Morality through Metaphor: a Cross-Linguistic Analysis of Political Discourse." Kalbotyra 59, no. 59 (2008): 11. http://dx.doi.org/10.15388/klbt.2008.7588.

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Šio straipsnio tikslas – nustatyti moralės modelius, analizuojant konceptualiąją metaforą politiniame diskurse anglų ir lietuvių kalbose. Remtasi analitiniais straipsniais politikos temomis. Jie pasitelkti iš Interneto tinklalapių www.politika.lt ir www.economist.com elektroninio archyvo. Straipsniai analizuojami remiantis kognityvinės lingvistikos principais bei kokybiniu analizės metodu (Fauconnier & Turner 2002; Kövecses 2005; Lakoff & Johnson 1997, Lakoff 2005; Turner 1994), kurie leidžia atskleisti kalbiniuose pasakymuose (linguistic expressions) glūdinčias konceptualiąsias metaf

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48

Malone, Ruth E. "Policy as Product: Morality and Metaphor in Health Policy Discourse." Hastings Center Report 29, no. 3 (1999): 16. http://dx.doi.org/10.2307/3528188.

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49

Chen, R. "Morality Versus Science: The Two Cultures Discourse in 1950s Taiwan." East Asian Science, Technology and Society 4, no. 1 (2010): 99–121. http://dx.doi.org/10.1215/s12280-010-9129-y.

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50

Rees, Dafydd Huw. "Habermasian Constructivism: An Alternative to the Constitutivist Argument." Kantian Review 25, no. 4 (2020): 675–98. http://dx.doi.org/10.1017/s1369415420000382.

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AbstractJürgen Habermas’ discourse theory of morality should be understood, in metaethical terms, as a constructivist theory. All constructivist theories face a Euthyphro-like dilemma arising from how they classify the constraints on their metaethical construction procedures: are they moral or non-moral? Many varieties of Kantian constructivism, such as Christine Korsgaard’s, classify the constraints as moral, albeit constitutive of human reason and agency in general. However, this constitutivist strategy is vulnerable to David Enoch’s ‘shmagency’ objection. The discourse theory of morality, b

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