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1
Dadlez, E. M. "Literature, Ethical Thought Experiments, and Moral Knowledge." Southwest Philosophy Review 29, no. 1 (2013): 195–209. http://dx.doi.org/10.5840/swphilreview201329121.
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Mekh, Nataliia. "Moral-Ethical Terminology in Ukrainian Philosophical Thought." Folk art and ethnology, no. 2 (June 30, 2022): 100–104. http://dx.doi.org/10.15407/nte2022.02.100.
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The submitted study is an attempt to consider the notion of GRATITUDE in the light of the philosophical conception of H. Skovoroda, a significant figure of our culture, just today, when Ukrainian ethnos is fighting for existence, and the problem of GRATITUDE becomes even more relevant. The phenomenon of GRATITUDE is described in the scientific and cultural space as a peculiar means and opportunity for a particular person to change life qualitatively, feel the value of themselves and others. The 300th anniversary of Hryhoriy Skovoroda birthday is celebrated this year. The value of GRATITUDE for him is undeniable. A person who is satisfied with what he has is happy. The thoughts and views of the Great Ukrainian are important and necessary nowadays, because we are talking about eternal, imperishable values running up to centuries and actualize the sacred meanings in the minds of modern man. A modern view on the concept of GRATITUDE, which has appeared in the Ukrainian cultural space, namely the understanding of GRATITUDE as a memory that works is submitted in the article.
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Alfiansyahanwar and Musdalifa Ibrahim. "Reconstruction of Moral Philosophy as a Way of Salvation in the Middle of Contemporary Ethical Thought." Al-Iftah: Journal of Islamic studies and society 4, no. 2 (2024): 65–77. http://dx.doi.org/10.35905/aliftah.v4i2.5117.
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The aims of this research are (1) to know the response of moral philosophy to contemporary ethical thinking (2) to know the position and response of moral philosophy to contemporary ethical thinking (3) to know the solutions to contemporary problems. The type of research used in this research is qualitative research. This study uses a library study approach because it collects data from books, journals, the internet, or other written literature as a basis for writing. The results of this study indicate that: (1) the response of moral philosophy to contemporary ethical thinking is that the study of morality and ethics has the same goal but has differences in terms of defining its goals. Ethics as part of philosophy bases its theory on relative logic while moral philosophy bases it on transcendent revelation (2) when ethics is used as a sub of philosophy, ethical philosophy will include moral philosophy. Morals are not ethics but they both have something in common, that is, they both discuss good and bad issues. The difference is that morals are closer to manners and are applicable in nature, while ethics tend to be more philosophical (3) Solutions to contemporary problems: first, it is necessary to uphold justice as an ethical solution. Second, the need to develop a caring and responsible character. Third, the need for socialization and teaching of moral philosophy from an early age.
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Efendi, Rusfian. "ETIKA DALAM ISLAM: TELAAH KRITIS TERHADAP PEMIKIRAN IBN MISKAWAIH." Refleksi: Jurnal Filsafat dan Pemikiran Islam 19, no. 1 (2020): 77. http://dx.doi.org/10.14421/ref.2019.1901-05.
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The flow of ethical thought does not stop at Western Philosophy. Ethical thinking also colors and influences the discourse of thought in Islamic Philosophy. Differences in the style of Western Philosophy and Islamic Philosophy have a significant impact that has caused a debate about the expertise and courage of a Muslim thinker in adopting Greek ethical thought by not leaving the corridors of Islamic teachings. A very striking difference is the portion of the use of ratios in the construction of thought.One such debate is the difference of opinion regarding the contribution of Ibn Miskawaih in ethical discourse. Some Muslim thinkers say that Ibn Miskawaih is an ethical figure with his main work Tahdzib al-Akhlaq, while other opinions say that he is a moral figure. Thus, this research will show Ibn Miskawaih’s thought building in deeper, so that the foundations of his thought can be seen. More broadly, this research is important to be done to clarify the realm of moral and ethical discourse that develops in Islamic Philosophy, even though Western Philosophy and Islamic Philosophy have the same universal values.This study examines the book Tahdzib al-Akhlaq which is a Ibn Miskawaih master piece. This research attempts to answer the question whether Tahdzib al- Akhlaq is an ethical or moral book. This was done by examining two works of translation of Tahdzib al-Akhlaq, namely The Refinement of Character written by Constantine K. Zurayk and Towards Moral Perfection written by Helmi Hidayat. This research is focused on tracing the arguments compiled by Ibn Miskawaih and tracking the minds of the figures that influence them.From this research it was concluded that Tahdzib al-Akhlaq was not an ethical work, but a moral work. This affirms the criticism made by Fazlur Rahman that Muslim philosophers have failed to produce logically related ethical systems.
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Efendi, Rusfian. "ETIKA DALAM ISLAM: TELAAH KRITIS TERHADAP PEMIKIRAN IBN MISKAWAIH." Refleksi Jurnal Filsafat dan Pemikiran Islam 19, no. 1 (2020): 77–102. http://dx.doi.org/10.14421/ref.v19i1.2241.
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The flow of ethical thought does not stop at Western Philosophy. Ethical thinking also colors and influences the discourse of thought in Islamic Philosophy. Differences in the style of Western Philosophy and Islamic Philosophy have a significant impact that has caused a debate about the expertise and courage of a Muslim thinker in adopting Greek ethical thought by not leaving the corridors of Islamic teachings. A very striking difference is the portion of the use of ratios in the construction of thought.One such debate is the difference of opinion regarding the contribution of Ibn Miskawaih in ethical discourse. Some Muslim thinkers say that Ibn Miskawaih is an ethical figure with his main work Tahdzib al-Akhlaq, while other opinions say that he is a moral figure. Thus, this research will show Ibn Miskawaih’s thought building in deeper, so that the foundations of his thought can be seen. More broadly, this research is important to be done to clarify the realm of moral and ethical discourse that develops in Islamic Philosophy, even though Western Philosophy and Islamic Philosophy have the same universal values.This study examines the book Tahdzib al-Akhlaq which is a Ibn Miskawaih master piece. This research attempts to answer the question whether Tahdzib al- Akhlaq is an ethical or moral book. This was done by examining two works of translation of Tahdzib al-Akhlaq, namely The Refinement of Character written by Constantine K. Zurayk and Towards Moral Perfection written by Helmi Hidayat. This research is focused on tracing the arguments compiled by Ibn Miskawaih and tracking the minds of the figures that influence them.From this research it was concluded that Tahdzib al-Akhlaq was not an ethical work, but a moral work. This affirms the criticism made by Fazlur Rahman that Muslim philosophers have failed to produce logically related ethical systems.
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Satya, Nilayam Research Institute of Philosophy &. Culture. "Contemporary African Contribution to Moral Thought." Satya Nilayam Chennai Journal of Intercultural Philosophy 4 (June 5, 2003): 36–46. https://doi.org/10.5281/zenodo.12704424.
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Contemporary ethics is often portrayed as being in a state of malaise if not in an outright crisis. Evidence for serious ethical problems is alleged to be readily available in the many political conflicts and wars, the breakdown of family structure and values, drug abuse, corruption of public officials, permissive sexual behavior,
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Wiid, Johannes A., Michael C. Cant, and Claudette Van Niekerk. "Measuring Small Business Owners Differences In Moral Thought: Idealism Versus Relativism." International Business & Economics Research Journal (IBER) 13, no. 5 (2014): 903. http://dx.doi.org/10.19030/iber.v13i5.8761.
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The failure of internationally renowned organisations together with the global financial catastrophe in 2008, which emerged as a result of the collapse in corporate governance, in general, and business ethics, in particular, has led to an amplified focus on business ethics around the world. This has led to governments, private sector, and even individuals to call for stronger regulation and control of business practices in order to stamp out, or at least to reduce, instances of morally and ethically questionable practices.The main purpose of this study was to measure small business owners differences in moral thought based on idealism and relativism. This is measured by determining the ethical ideological classification of individuals based on Forsyths ethical taxonomy. The research followed a quantitative analysis and an online survey questionnaire was used to collect the data from Small and Medium Enterprise (SME) owners in South Africa. The results found that the majority of SME owners fall in the situationist and absolutist category of Forsyths ethical taxonomy.
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Rybina, Marina N. "The Moral-Ethical Context of Russian Socio-Economic Thought." Теория и практика общественного развития, no. 4 (April 24, 2024): 144–50. http://dx.doi.org/10.24158/tipor.2024.4.17.
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For many centuries in the history of our Fatherland, the question of spiritual and moral values has been one of the most important in Russian socio-economic thought. Discussing this issue essentially led scholars, public figures, and thinkers to address the crucial problem of the significance of these values in the life of our compat-riots in the context of entrepreneurial practice and the development of economic policy. It is noteworthy that in Russian economic thought, spiritual and moral values were postulated as the bond of the entire nation and a means of addressing issues of social justice; Russian scholars consider them as a vital component of the Rus-sian cultural code. Within the framework of this study, the author examines such spiritual and moral categories as human rights and freedoms, patriotism, citizenship, dignity, humanism, mercy, and other significant tradi-tional values. By integrating these values into economic policies and entrepreneurial practices, Russia can fos-ter a more equitable and sustainable development path. Moving forward, further research is needed to explore the practical implications of moral-ethical principles for addressing modern socio-economic challenges and advancing the common good.
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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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YAO, TANG, CHENG YANG, and ZHOU YAJun. "Confucian Sports Thought: Combining Sports with Education." World Journal of Educational Research 10, no. 3 (2023): p115. http://dx.doi.org/10.22158/wjer.v10n3p115.
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Since the reform and opening up, China has developed rapidly, and people’s ideas, ethics, and values have been constantly changing. Because of the changes in the morals and values of students’ parents, it has also brought a significant impact on education. They only focus on student’s academic achievements, and students’ physical quality and moral education are ignored. How should school education do? China’s Confucianism may inspire us. Confucianism attaches importance to moral, intellectual, and physical education, and emphasizes the all-round development of human character, intelligence, and body. Confucianism integrates ethical code into physical activities and achieves the purpose of education. Confucianism inspires us that school physical education should not only focus on improving students’ physical quality but also pay attention to its educational function.
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Pink, Thomas. "Power, Scepticism and Ethical Theory." Royal Institute of Philosophy Supplement 76 (May 2015): 225–51. http://dx.doi.org/10.1017/s1358246115000119.
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AbstractIt is often thought that as human agents we have a power to determine our actions for ourselves. And a natural conception of this power is as freedom – a power over alternatives so that we can determine for ourselves which of a variety of possible actions we perform. But what is the real content of this conception of freedom, and need self-determination take this particular form? I examine the possible forms self-determination might take, and the various ways freedom as a power over alternatives might be constituted. I argue that though ordinary ethical thought, and especially moral blame, may be committed to our possession of some capacity for self-determination, the precise nature of this power is probably ethically underdetermined – though conceptions of the nature of the power that come from outside ethics may then have important implications for ethics.
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Szota, Cintia. "The Application of Thought Experiments in the Teaching of Ethics." Practice and Theory in Systems of Education 18, no. 1 (2023): 11–30. https://doi.org/10.63145/ptse.v18i1.5.
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Ethical thought experiments has played a pivotal role in the discussion of certain dilemmas in applied ethics since the second half of the 20th century. Ethicist turned to these mental experiments for different purposes from confuting theories to questioning the audience's moral beliefs and convictions. Although, there are some doubts about the utility of ethical thought experiments, it has been emphasised by scholars that such experiments can be useful tools in discussing different dilemmas through imaginary scenarios. But could these thought experiments successfully applied in Ethics lessons as well? And what can students benefit from thinking about contemplating about moral dilemmas in imaginary scenarios? Herein, I will attempt to demonstrate how thought experiments can not only enable the teacher to create a diverse, freed atmosphere in the classroom, but they can also contribute to developing students' debate and reasoning skills, moral sense, along with their tolerance towards others. Although, there are sceptic remarks about the utility of ethical thought experiments, claiming that such method does not allow the audience to solve moral dilemmas through abstract scenarios with the help of intuition, it will be highlighted in my paper that even with these difficulties that are raised in relation to thought experiments, that even elementary school students can profit from participating in such experiments in Ethics.
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Brogaard, Berit, and Michael Slote. "Against and For Ethical Naturalism." American Philosophical Quarterly 59, no. 4 (2022): 327–52. http://dx.doi.org/10.5406/21521123.59.4.01.
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Abstract Moral realism and ethical naturalism are both highly attractive ethical positions but historically they have often been thought to be irreconcilable. Since the late 1980s defenders of Cornell Realism have argued that the two positions can consistently be combined. They make three constitutive claims: (i) Moral properties are natural kind properties that (ii) are identical to (or supervene) on descriptive functional properties, which (iii) causally regulate our use of moral terms. We offer new arguments against the feasibility of Cornell realism and then show that there is a way to be a naturalistic realist that avoids internal inconsistency and uniquely provides for moral normativity.
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Dudić, Mevlud, and Sumeja Smailagić. "Ethical theory of Al-Ghazali." Univerzitetska misao - casopis za nauku, kulturu i umjetnost, Novi Pazar, no. 23 (2024): 70–81. https://doi.org/10.5937/univmis2423070d.
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In this article, the author examines the role of moral philosophy and its significance within the philosophical-theological thought of Abu Hamid Muhammad ibn Muhammad al-Ghazali (Arabic: الغزالي محمد بن محمد حامد أبو). Al-Ghazali is regarded as one of the most important figures in the Muslim intellectual tradition, leaving behind a rich body of work. The author demonstrates how ethics plays a central role in Al-Ghazali's philosophy, which evolves into a synthesis of philosophical-theological thought and, in his later years, mystically oriented thinking. Through works such as Ihya Ulum al-Din, Tahafut al-Falasifa, and Al-Munqidh min al-Dalal, Al-Ghazali integrates Sufism with Sharia law, critiques Peripatetic philosophy, and describes his spiritual journey. Al-Ghazali's interpretation of moral issues will have a significant influence on the development of later philosophical-theological thought in Islam, laying the groundwork for the harmonization of Sufism with orthodox Islam and influencing Muslim and European intellectual currents.
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Keltoum, Belalmi. "SOCIAL BEHAVIOR BETWEEN MORAL VALUES AND THE DOMINANCE OF MATERIALISTIC LIFE." Journal of Law and Sustainable Development 12, no. 12 (2024): e4233. https://doi.org/10.55908/sdgs.v12i12.4233.
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Objectives: The aim of the article is to explore the complexities of ethical behavior in contemporary life, particularly how ethical questions arise when moral decisions are no longer seen as absolute truths. The article seeks to address the challenges individuals face when confronted with moral dilemmas that require thoughtful consideration rather than unquestioned adherence to principles. Methods: The article uses a philosophical and analytical approach to explore the nature of ethical decision-making. It delves into how individuals grapple with questions like "What is right?" and "What should be done in a given situation?" It also examines the tension between what is beneficial for oneself and what is best for others, highlighting the role of thought and reflection in moral decision-making. Results: The article argues that ethical decision-making becomes complicated when individuals are no longer simply relying on willpower or dogmatic beliefs. Instead, they are forced to confront uncertainty, much like gamblers, venturing into unknown territory both in thought and action. This complexity is not just a challenge of choosing right from wrong but involves a deeper engagement with moral reasoning and self-awareness. Conclusion: In conclusion, ethical behavior is tested when individuals are confronted with complex moral questions that require careful thought. The article suggests that even the most trusting and dogmatic individuals, who believe they are doing the right thing, are engaging in a form of gambling, unaware of the uncertainties they face in their ethical decisions. The process of ethical reasoning, therefore, requires a shift from blind faith to thoughtful engagement with moral complexities.
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Buran, Silverius Felix, and Bernadus Suban Hayon. "Moralitas dan Kewajiban: Pemikiran Etis Emanuel Kant." AKSIOMA : Jurnal Sains Ekonomi dan Edukasi 1, no. 12 (2024): 1011–19. https://doi.org/10.62335/5b0fhq67.
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Morality and duty are two central concepts in the ethical thought of Emanuel Kant, a German philosopher who was influential in the history of Western philosophy. Within his deontological ethical framework, Kant emphasized the importance of moral action based on rational and universal principles. He argued that morality does not depend on the consequences of actions, but on the intention and obligation to obey the generally applicable moral law. In his work "Groundwork for the Metaphysics of Morals", Kant introduced the categorical imperative as a primary principle that requires individuals to act only in accordance with intentions that can be made into universal laws. This concept emphasizes that right actions are those that are rationally acceptable and apply to everyone without exception. Through an in-depth analysis of morality and duty, Kant's thought provides a foundation for an understanding of ethics that focuses on justice and respect for human dignity. This abstract aims to explore the implications of Kant's thought in the context of contemporary morality and the challenges faced in applying his ethical principles in everyday life.
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Skorokhodova, Tatiana G. "The Ethical Thought of the Bengal Renaissance:The Neo-Hindu Conceptions (1880–1910)." Философская мысль, no. 9 (September 2023): 19–37. http://dx.doi.org/10.25136/2409-8728.2023.9.41051.
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A development of ethical thought by Neo-Hindu philosophers in Nineteenth– early Twentieth century Bengal is depicted in the article based on hermeneutic readings of the texts by Bankimchandra Chattopaddhyay, Swami Vivekananda, Aurobindo Ghosh. From the one hand, Neo-Hindu philosophers continue Rammohun Roy’s line of criticism of Indian society’s moral condition, consciousness and conduct. From the other hand, they formed their own ethical conceptions to present Hindu normative ethics. The research demonstrated for the first time the becoming of Modern Indian ethics in the conceptions of Bengal Neo-Hindu thinkers who are the real founders of ethics as philosophical discipline in India. Growing up from indigenous ancient tradition of exegesis of scriptures, Neo-Hindu conceptions of ethics are the new adogmatic interpretation of the native religious ethics in broad context of Modernity. The Bengal Renaissance thinkers had made an intellectual breakthrough in Indian philosophy. The result of intellectual works are following: 1) bringing morality to the fore in dharma to differentiate ethical issue-area as meaningful in thought and practice; 2) definition of universality of Hinduism’ s moral consciousness in the core; 3) normative ethics along with its imperatives and rules had presented as established and fixed in ancient Hindu scriptures; 4) the ethical ideal was found in images of sages and epic heroes as well as in their teachings; 5) ethical norms and ideal are practically oriented for the criticism of society’s morals and future development.
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Loho, Ambrosius M., and Dominica Diniafiat. "Etika Upanisad Dan Prinsip Moral Dasar: Landasan Tindakan Sosial." Paradigma: Jurnal Filsafat, Sains, Teknologi, dan Sosial Budaya 26, no. 1 (2020): 38–47. http://dx.doi.org/10.33503/paradigma.v26i1.744.
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This paper is an attempt to put forward ethic as an important science in human life. Ethic is an important in human action. The ethic also becomes a staple in every time humans interact with other humans. Thus, for this fact, ethic cannot be ignored. In addition, Eastern thought, specifically Indian thought, also has special and interesting features to be modelled. Because of that fact, this paper will outline one of the ethical thoughts that exists in the Indian tradition., the Upanisad ethic, can be compared with what is known in any basic ethics namely basic moral principles. Its authenticity reinforces the idea that this ethic is an important thought for human action.
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Bicknell, Jeanette. "Self-Scrutiny in Maimonides’ Ethical and Religious Thought*." Articles spéciaux 58, no. 3 (2003): 531–43. http://dx.doi.org/10.7202/000631ar.
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Abstract Self-scrutiny has long been considered necessary for the development of virtue. Maimonides’ insistence on the importance of self-scrutiny in the formation of character has its roots in Aristotle, but is developed by him in such a way as to be innovative. Three related themes are discussed here : Maimonides’ conception of the role self-scrutiny plays in moral development ; how the imperative of self-scrutiny shapes his analysis of Mosaic Law ; and the specifically religious function of self-scrutiny.
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Ahortor, Godson. "Salvation and Morality: the Interconnections in African Thought." European Scientific Journal, ESJ 12, no. 26 (2016): 220. http://dx.doi.org/10.19044/esj.2016.v12n26p220.
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A careful study and analysis of the religio-cultural practices of most tribal groups in Africa reveal that there is usually interconnectedness between the notions of salvation, morality and the conceptualisation of evil. It is thus believed that the ethical values and moral practices of such societies are sustained mainly by this interconnectedness of the concepts of the afterlife, morality and evil. As such, salvation among Africans in general can be said to have been greatly influenced by the ethical value systems of indigenous African societies from the perspective of their conceptualisation of evil. An investigation into the worldviews of the Tongu Mafi people reveals that this interconnectedness is firmly grounded in the beliefs and practices of the people. I contend in this paper therefore that the core indigenous beliefs, worldviews and practices of Africans are resilient and capable of sustaining their soteriological and moral practices. This paper is based on a phenomenological study of the Tongu Mafi people of Ghana mainly through interviews and observation of their religio-cultural practices. It concludes that the intersections of notions of salvation, morality and evil are couched in two moral principles: living a good life and avoiding evil. These two moral principles must be observed simultaneously in life for they constitute the foundations of the soteriological concerns and moral praxis of the Tongu Mafi people.
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Liu, Qiong. "Historical Lessons and Value Analysis of the Pre-Qin Confucian "Li" (Ritual) Ethical and Moral Thought." International Journal of Advance Research in Multidisciplinary 2, no. 4 (2024): 83–86. https://doi.org/10.5281/zenodo.14470136.
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China has long been known as the "Land of Rites" among various nations, a title largely attributed to the profound cultural influence of the ethical values and moral teachings of the Pre-Qin Confucian tradition. Confucius, a strong advocate of the Zhou rituals, made significant contributions to the study, development, and application of "Li". The high regard for Pre-Qin Confucianism in later generations reflects the deep recognition of "Li". In contemporary society, the diversification of values has become a major trend in social development. A thorough exploration of the Pre-Qin Confucian "Li" ethical and moral thought, along with the inheritance and promotion of the traditional ethical and moral values of the Chinese nation, will help people in the modern era address major issues related to political, economic, and social system building and governance. Returning to the thoughts of the ancient sages provides valuable intellectual inspiration that can contribute to political, economic, and social development.
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Van Grunsven, Janna. "Enactivism and the Paradox of Moral Perception." Topoi 41, no. 2 (2021): 287–98. http://dx.doi.org/10.1007/s11245-021-09767-w.
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AbstractIn this paper I home in on an ethical phenomenon that is powerfully elucidated by means of enactive resources but that has, to my knowledge, not yet been explicitly addressed in the literature. The phenomenon in question concerns what I will term the paradox of moral perception, which, to be clear, does not refer to a logical but to a phenomenological-practical paradoxicality. Specifically, I have in mind the seemingly contradictory phenomenon that perceiving persons as moral subjects is at once incredibly easy and incredibly difficult; it is something we do nearly effortlessly and successfully all the time without giving it much thought and it is something that often requires effort and that we fail at all the time (also often without giving it much thought). As I will argue, enactivism offers distinctive resources for explaining the paradoxical nature of moral perception. These resources, moreover, bring out two important dimensions of ethical life that are frequently overlooked in contemporary ethical theory: namely the embodied and socio-technical environment-embedded dimensions of moral perception and moral visibility. As I make my argument, I will be connecting enactivism with insights from David Hume’s and Iris Murdoch’s moral philosophy as well as insights from the field of Epistemic Injustice. As such, I aim to situate enactivism within the larger theoretical ethical landscape; showing connections with existing ethical theories and identifying some of the ways in which enactivism offers unique contributions to our understanding of ethical life. While doing so, I will furthermore introduce two forms of moral misperception: particular moral misperception and categorial moral misperception.
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Pettit, Philip. "SUBSTANTIVE MORAL THEORY." Social Philosophy and Policy 25, no. 1 (2007): 1–27. http://dx.doi.org/10.1017/s0265052508080011.
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Philosophy can serve two roles in relation to moral thinking: first, to provide a meta-ethical commentary on the nature of moral thought, as the methodology or the philosophy of science provides a commentary on the nature of scientific thought; and second, to build on the common presumptions deployed in people's moral thinking about moral issues, looking for a substantive moral theory that they might support. The present essay addresses the nature of this second role; illustrates it with substantive theories that equate moral obligations respectively with requirements of nature, self-interest, benevolence, reason and justifiability; and outlines a novel competitor in which the focus is shifted to requirements of co-reasoning and respect.
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White, Richard D. "Do Emplyees Act like They Hunk! Exploring the Dichotomy between Moral Judgment and Ethical Behavior." Public Administration Quarterly 25, no. 4 (2002): 391–412. http://dx.doi.org/10.1177/073491490202500402.
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One frontier of ethics is a debate. Ethical scholars and psychologists look at how people act ethically and some argue that it is done from a point of view of rationality and others argue it is from habit or other less rational basis of decision-making. Some argue such decisions are made from a person's inner sense of morality which directly affects ethical behavior. Thus. morality is the result of long-term, irreversible cognitive development and the most dominant determinants of overall ethical behavior. A principled, highly moral person behaves ethic ally over the long haul and is, able to withstand short-term environmental pressures to act unethically. Others, argue that disconnect exists between moral thought and action. They say that moral development plays a less powerful role because the dominant factors affecting ethical behavior are more environmental, short-term, reversible, and manipulative. Thus, an otherwise highly moral person could be induced through brief but intense environmental changes to act quite unethically and even pathologically. This article addresses this debate.
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Amri, Miftaakhul, Siti Maghfiroh, Umdah Aulia Rohmah, Cahya Ningrum Ramadhani, Een Setiana, and Muhammad Fairuz Abyan Rohimin. "Pemikiran Ekonomi Islam Ibnu Miskawaih." el-Jizya : Jurnal Ekonomi Islam 12, no. 2 (2024): 221–38. https://doi.org/10.24090/ej.v12i2.11739.
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This study aims to explore the Islamic economic thought articulated by Ibnu Miskawaih, a prominent Muslim philosopher of the 10th century. The urgency of this research lies in the need to understand the foundations of Islamic economics rooted in ethical and moral values. The research method employed is qualitative with a historical approach and content analysis. The theory used in the analysis is the virtue ethics theory espoused by Ibnu Miskawaih, emphasizing the importance of justice, balance, and happiness in economic life. The findings indicate that Ibnu Miskawaih's economic thought emphasizes fair wealth distribution, the avoidance of usury practices, and the role of the state in regulating the economy for the common good. The analysis and discussion compare these thoughts with conventional economic theories, finding alignment in basic principles but differences in practical applications. The conclusion of this research is that Ibnu Miskawaih's economic thought offers an ethical and sustainable alternative to modern economic systems, which often neglect moral aspects. This thought is relevant for further study in the context of contemporary Islamic economic development. Keywords: ibn miskawaih; islamic economics thought; virtue ethics; wealth distribution; suistainable economy.
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Bagrationi, Irma. "On the Risks of Ethical Decision-Making from the History of the Political Thought." Cybernetics and Computer Technologies, no. 4 (December 30, 2021): 89–94. http://dx.doi.org/10.34229/2707-451x.21.4.9.
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Introduction: We are interested in the theoretical considerations of the actual pragmatic questions about ethical worldview meaning of understanding of the innovation dealings world, the nature of its conceptual risk dilemmas and problems and sententious thinking in the sphere of political business industry. Our viewpoint is dedicated to the most important aspects of the essence and peculiarities of the social moral standards of innovation approaches in the context of a political solution through methodology of modern mental technology - especially: cognitive methods with gnostic wisdom research and utilitarian creative knowledge and axiological methodology with overestimation ethical values and demonstrating intellectual concepts. Into the framework of the main goal of the research are reviewed the basic theoretical paradigms on the background of ethical worldview analysis (through comparative historical technique of thinking) of the leading-edge conceptual theories of the famous contemporary Russian, American and European thinkers. The purpose of the article is to prove, substantiate and confirm the following thesis. In order for the ethical of timely paroemiac responsibility and political freedom to be able to fulfill its axiological tasks, it is necessary to reach some worldview ideas: ??to create an universal model of moral consciousness and high valuable behavior; overcome mental and sociocultural biases regarding the debatable assessment of the convincingness of events and determine the relevant logical reaction of society not only to a certain risk of eatable technical thinking, but also to uncertainty regarding their intellectual decision in relation to approved ethical, operational, empirical and principled notions, proposals, expression views and suggestions. The results. Scientific conceptual alternatives of optimization of practical and urgent ethical valuable dilemmas are given. The issues of the possibility of formation of a worldview system through practical ethical requirements that standard regulates the reactionary politics of intellectual reality to probabilistic hazards are discussed. The ethical standards of universal prohibitions, the moral responsibility of human nature and the ethics of virtue make a conflict of social and political interests through insurmountable cognitive, discussible, reviewable and discursive difficulties are demonstratively shown. Conclusions. Taking into dominant the essence of the main backgrounds of the existential specific theoretical approaches for worldview methods solving moral political problems is integrated some innovation decisions through valuable considerations. The fundamental ethical concepts of utilitarian thought of historical reminiscences synthesize the possibility problematic circumstances into the logical model of making morally important and useful decisions much easier are analyzed, but through in the valuating pragmatic context needs a main transformation in mental formation of ideological metric and social-political structure. Keywords: ethical worldview decision, political industry, innovation approaches, moral values, mental technologies, risk decision methods, conceptual risk dilemmas.
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S, Sabeetha. "Ethical Thoughts emphasized in Moothurai." International Research Journal of Tamil 4, S-19 (2022): 399–402. http://dx.doi.org/10.34256/irjt224s1960.
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The Sangam age is a time when evil practices such as adultery and toddy are not condemned as a crime. Though it is a time of orthodoxy, it appears to be a time when the moral code of justice never slipped away. It was only when the rule of the Kalappirars came to power in Tamil Nadu that both Jainism and Buddhism sought to enter. Both of these religions strongly put forward ethics. The result is the emergence of literature on justice. Kalappirar’s period is from 3 to 6 AD. This can be said to be the beginning of the literature on justice. Moral literary texts are available up to 12 A.D. One of the songs of Avvaiyar, Moothurai encompasses a variety of justice concepts. This article is about examining those notions of justice. One of the most important morals of individual ethics is to live with dignity. Good friendships will enable people to act in good conduct and good manners. The best virtue is to do it without considering the use of help. All the signs of birth can be distinguished by education. Living in harmony with society is a sign of harmony.
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Lovibond, Sabina. "The Elusiveness of the Ethical: From Murdoch to Diamond." Royal Institute of Philosophy Supplement 87 (June 2, 2020): 181–200. http://dx.doi.org/10.1017/s1358246119000195.
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AbstractCora Diamond is a powerful witness to the originality of Iris Murdoch's writings on ethics, showing how Murdoch is at variance with contemporary orthodoxy not just in respect of particular doctrines (no ‘ought’ from an ‘is’, etc.), but in her questioning of mainstream assumptions as to what constitutes the subject-matter of moral philosophy. Diamond celebrates Murdoch as an ally in her campaign against the ‘departmental’ conception of morality – the idea that moral thought is just one branch of thought among others – and highlights Murdoch's enduring belief in the ‘ubiquity of the moral quality inherent in consciousness’. In keeping with this belief, both philosophers affirm the value of general humanistic reflection on experience, an enterprise in which traditions of imaginative literature as well as of self-conscious theory can invite us to participate. While welcoming this vindication of the claims of ordinary (existentially embedded) moral intelligence, I will explore some difficulties flowing from the associated idea that ‘morality’ (in the guise of value-saturated human consciousness) is all-pervasive, and from the ‘perpetually-moralist’ account of our incentive to engage with fictional worlds.
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Armenta, Barbara J. A. M. G., Kathleen M. Hargiss, and Caroline Howard. "Exploring Variables that Affect Moral Development of Working Professionals." International Journal of Strategic Information Technology and Applications 7, no. 1 (2016): 1–15. http://dx.doi.org/10.4018/ijsita.2016010101.
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The increase of unethical behavior in the workplace has encouraged contemporary researchers to focus their research efforts on exploring moral development of employees in the business sector. It is thought that moral development may be a crucial driver of ethical decision making, while morality may be affected by a range of variables. In this study, the impact of higher education, ethical education, and work experience on moral development of licensed real-estate agents is examined. Moreover, the impact of higher education on an individual's moral development to a higher level of Kohlberg's theory of moral development is evaluated. The results of the study suggest that the variables of higher education, ethical education, and work experience showed no significant impact or increase of moral development of real-estate agents. The findings imply that the level of moral reasoning of real-estate agents service their occupations ethical requirements.
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Back, Youngsun. "Confucian Heaven: Moral Economy and Contingency." European Journal for Philosophy of Religion 8, no. 1 (2016): 51–77. http://dx.doi.org/10.24204/ejpr.v8i1.70.
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This paper examines the Confucian concept of tian, conventionally translated into English as “Heaven.” The secondary literature on tian has primarily focused on the question of what tian is: e.g., whether tian is an anthropomorphic deity or a naturalistic force, or whether tian is transcendent or immanent. Instead, this paper locates tian with respect to the ethical life of human beings, and argues that the two conflicting concepts of “moral economy” and “contingency” are main characteristics of tian. This paper further investigates these characteristics in Kongzi’s and Mengzi’s ethical thought: how they conceptualized moral economy and contingency, and how their different conceptualizations shaped their respective ethical programs: Kongzi’s ethics of faith and Mengzi’s ethics of confidence.
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Cucu, Marius, and Oana Lenţa. "Hegelian Dialectical Interpretation of Plato’s Moral Philosophy." Logos Universality Mentality Education Novelty: Philosophy & Humanistic Sciences 10, no. 3 (2023): 01–14. http://dx.doi.org/10.18662/lumenphs/10.3/77.
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The duality between the supersensible and the sensible world is integrated by Hegel into a broader dialectical vision of Plato's thought. Within this perspective, several themes and dilemmas arise, including the philosopher as a contemplator of perfect Ideas but also as a leader of the ideal world, the autonomy of consciousness in its evolution towards absolute knowledge, the moral progress of humanity starting from the Platonic assumption of the Divinity as Demiurge, happiness and the enigma of evil in the conceptual-ethical opening anticipating Christianity, and the risks of stagnation at the level of the utopian city. This text attempts to highlight the Hegelian dialectical approach to these proposed subjects, at the dawn of universal philosophy, by Plato's thought.
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В., С. Болбас. "ПЕДАГОГИЧЕСКАЯ МЫСЛЬ БЕЛАРУСИ X–XVIII вв. О РОЛИ НРАВСТВЕННОГО ВОСПИТАНИЯ В ЖИЗНИ ОБЩЕСТВА". Засоби навчальної та науково-дослідної роботи, № 46 (29 червня 2017): 16–27. https://doi.org/10.5281/zenodo.820773.
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In order to determine the role and place of moral education that was set aside by the pedagogical thought of Belarus in the process of personality formation and social organization as a whole, the ethical and pedagogical views of Belarusian educators of the period under review were analyzed, the ethical-oriented nature of the pedagogical thought of Belarus, as well as priority role of moral education in the formation of the individual and the organization of social life, were justified and disclosed. It was shown that the pagan orientation of the ancient eastern Slavs towards the greater good was a fertile soil for the spread of the ideas of Christian ethics. As a result, from the initial stages of development such ideas were aimed at spiritual and moral perfection of the individual. In the Renaissance moral and educational ideas have become more secularized, and in the Age of Enlightenment they have gained a social-democratic relevance. But despite various tendencies in the development of educational thought, moral education still holds a prime place in the development of society as a whole and for each individual separately.
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Kobyliński, Andrzej. "CHOOSING NORMATIVITY AFTER THE “DEATH OF GOD”. ETHICAL IMPLICATIONS OF WEAK THOUGHT." Studia Philosophiae Christianae 56, S2 (2020): 197–213. http://dx.doi.org/10.21697/spch.2020.56.s2.10.
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The article aims to analyse the concept of normativity within the philosophy of weak thought developed by Gianni Vattimo. Weak thought refers to the idea of weakening the existence in the era of metaphysical demise, as well as a challenge to the Cartesian concept of the subject. This philosophical tradition does not entirely abandon moral normativity. Vattimo proposes a weak notion of normativity, i.e. persuasion, without claims of universal applicability. Weak normativity derives from dialogue and respect for tradition, as well as recommends compliance with specific moral principles. However, it does not consider their applicability to be universal. This kind of normativity is established on the basis of cultural heritage, agreement and social contract.
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Samuel, Olusegun Steven, and Ademola Kazeem Fayemi. "A Critique of Thaddeus Metz's Modal Relational Account of Moral Status." Theoria 67, no. 162 (2020): 28–44. http://dx.doi.org/10.3167/th.2020.6716202.
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This article is a critique of Thaddeus Metz’s modal relational approach to moral status in African ethics (AE). According to moral relationalism (MR), a being has moral status if it exhibits the capacity for communal relationship as either a subject or an object. While Metz defends a prima facie plausibility of MR as an African account of moral status, this article provides a fresh perspective to the debate on moral status in environmental and ethical discourse. It raises two objections against MR: (1) the capability criterion inherent in MR is not only exogenous to African thought but also undermines the viability of MR; and (2) MR cannot account for the standing of species populations. Both objections have severe implications for biodiversity conservation efforts in Africa and beyond.
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MAXWELL, BRUCE, and ERIC RACINE. "Should Empathic Development Be a Priority in Biomedical Ethics Teaching? A Critical Perspective." Cambridge Quarterly of Healthcare Ethics 19, no. 4 (2010): 433–45. http://dx.doi.org/10.1017/s0963180110000320.
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Biomedical ethics is an essential part of the medical curriculum because it is thought to enrich moral reflection and conduce to ethical decisionmaking and ethical behavior. In recent years, however, the received idea that competency in moral reasoning leads to moral responsibility “in the field” has been the subject of sustained attention. Today, moral education and development research widely recognize moral reasoning as being but one among at least four distinguishable dimensions of psychological moral functioning alongside moral motivation, moral character, and moral sensitivity. In a reflection of this framework, medical educators and curriculum planners repeatedly advance the idea that educators should be concerned with supporting empathy, and this, very often, as a means of improving on and broadening medical ethics education’s traditional focus on moral reasoning.
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Cottingham, John. "Religion, Virtue and Ethical Culture." Philosophy 69, no. 268 (1994): 163–80. http://dx.doi.org/10.1017/s0031819100046829.
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There is a long-standing tradition in Western thought that sees religion as a bolster for morality. In its vaguest version, the idea is that religious belief provides a kind of social cement, fostering an ‘ethos’ in which traditional moral values are respected.1 Religious observances are thus often prized by the ethical conservative, who fears secularization as subversive of the moral and social fabric. Religion, at the very least, serves to keep people in line: as Descartes put it, ‘since in this life the rewards offered to vice are often greater than the rewards of virtue, few people would prefer what is right to what is expedient if they did not fear God or have the expectation of an after life’.2
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al-Attar, Mariam. "Meta-ethics: A Quest for an Epistemological Basis of Morality in Classical Islamic Thought." Journal of Islamic Ethics 1, no. 1-2 (2017): 29–50. http://dx.doi.org/10.1163/24685542-12340003.
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The aim of this article is to critique the meta-ethical foundation of the purposes of law theory (maqāṣid al-sharīʿa). It starts by introducing the Ashʿarite meta-ethics, and in two sub-sections briefly elucidates the perceived relation between meta-ethics and normative ethics and the relation between ethics, Islamic jurisprudence (uṣūl al-fiqh) and speculative theology (ʿilm al-kalām). The article examines the meta-ethical presuppositions of the Qurʾan, arguing that Qurʾanic ethics allows for rethinking the meta-ethical foundation of themaqāṣid,since it accepts objective moral values and allows for moral epistemology that is based on reason. The last and the longest section of the article develops arguments that would admit human reason in formulating themaqāṣidand suggests that this requires a different ethical foundation, one that is closer to the Muʿtazilite conception of morality. The arguments are based on the work of some classical and contemporary scholars who have noted the contradiction in the traditionalmaqāṣidtheory, and on the views of those scholars whose ethical views and principles expressed an understanding of morality that contradicts with ethical voluntarism or ‘divine command theory’ in ethics. The theory ofmaqāṣidis here clearly presumed to be a normative one rather than simply descriptive.
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Audu, A.R, I.U Tsoho, and K. Labbo. "Philosophical Perspectives to Teaching Moral Philosophy in Nigerian Schools." Kano Journal of Educational Psychology (KaJEP) 4, no. 1 (2022): 127–38. https://doi.org/10.5281/zenodo.7871585.
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<em>This paper discusses the views of philosophers and other contemporary scholars on moral philosophy and their contributions to moral education. Also, in this paper the researchers intend to review the conception of moral education based on schools of philosophical thought which include idealism, realism, pragmatism and existentialism as each of these schools of philosophy has its own perception of what moral education stands for and through their ethical views each of these schools suggests one or more approach which might quite differ from the perception of the other schools of philosophy. In each of these schools of philosophical thought the researcher decides to take the view of one or more exponent of each school of philosophy and carefully study their views on epistemology, metaphysics and ethics so as to exposé how they viewed moral education in general and moral education in particular with the hope that the approach suggested for teaching moral education would be brought out. This will in turn throw light on which approach out of the approaches suggested by philosophers of different schools of philosophies will be suitable for teaching moral education in Nigerian schools.</em>
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Amina G., Kagaba. "The Influence of Classical Philosophy on Modern Ethics." RESEARCH INVENTION JOURNAL OF CURRENT RESEARCH IN HUMANITIES AND SOCIAL SCIENCES 4, no. 1 (2025): 32–36. https://doi.org/10.59298/rijcrhss/2025/413236.
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Classical philosophy has profoundly shaped modern ethical frameworks, providing foundational concepts that continue to inform contemporary moral debates. This paper examines the ethical contributions of Socrates, Plato, Aristotle, and the Stoics, examining how their ideas on virtue, justice, and the good life have been transmitted and adapted over time. It discusses the enduring impact of classical ethics on modern discussions of rights, justice, and moral reasoning, highlighting how ancient philosophical principles continue to guide contemporary ethical dilemmas in fields such as bioethics, environmental policy, and social justice. By tracing the genealogy of moral thought from antiquity to the present, this study underscores the relevance of classical philosophy in addressing today’s ethical challenges. Keywords: Classical Philosophy, Modern Ethics, Socrates, Plato, Aristotle, Stoicism, Virtue Ethics.
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Pradip, Chandra Neogi. "Ethical Values of Dharma and Jurisprudence." RECENT RESEARCHES IN SOCIAL SCIENCES & HUMANITIES 12, no. 1 (2025): 7–11. https://doi.org/10.5281/zenodo.15289154.
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This study explores the ancient and multifaceted concept of Dharma as a foundational pillar of Indianphilosophical and legal thought. Originating in the Vedic period (1500–500 BCE), Dharma encompassesmeanings such as duty, virtue, cosmic order, and law. It is distinguished from religion, representing abroader moral and ethical code sustaining individual and societal harmony. The paper examinesDharma’s interpretations across Hinduism, Buddhism, Jainism, Sikhism, Zoroastrianism, and Islam,and analyzes its correlation with modern legal theory. Jurisprudential perspectives from ancient Indiantexts and Western philosophers—such as Austin, Salmond, and Roscoe Pound—are compared tohighlight the evolution of law from a spiritual, moral foundation to a systematized discipline. TheHindu Legal Theory is presented as one of the earliest organized legal systems, emphasizing theintegration of ethics and law. Ultimately, this paper underscores Dharma’s enduring relevance inshaping human rights, responsibilities, and the moral compass of society.
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Irfan, Andi. "THE (UN) SPECTACULER ETHICS FOR THE ACCOUNTANT: THE HOLY QUR'AN AS A GUIDELINES, "TUNJUK AJAR MELAYU" ANSWERED." Jurnal Ilmiah Islam Futura 18, no. 2 (2019): 231. http://dx.doi.org/10.22373/jiif.v18i2.3299.
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The postmodern world is a reality that is beginning to have a powerful influence in our lives today. Postmodern thoughts create a pessimistic attitude and uncare about life. Ethics thoughts developed include classic ethical streams derived from Greek philosophers' thought, contemporary ethics from medieval European thinkers until the 20th century, as well as the ethical flow of Islamic religious thought which always refers to the Holy Qur'an and As-Sunnah. Bauman (1993) offers morality without code of conduct by restoring morals to the rights and dignity of human beings. The view of Bauman (1993), universality in postmodern perspective is concerned only with the problem of globalization relating to information, technology and economics rather than ecumenical politics, culture and moral authority. Malay ethics forms a personal character and a positive characteristic of Malay people. It becomes very important to create attitudes, behaviors, ethos, and habits that focus on positive work values. The ethics of the profession which is guided by the accountant must be mirrored and follow in the footsteps of the prophet Muhammad SAW who can always be trusted by his people and business partners.
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Lynch, Thomas D., and Cynthia E. Lynch. "Virtue Ethics: A Policy Recommendation." Public Administration Quarterly 25, no. 4 (2002): 462–95. http://dx.doi.org/10.1177/073491490202500405.
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This article presents a moral intervention theory designed to morally upgrade ethical thought and moral behavior in public administration. The theory is, based on bringing virtue ethics into the public management arena using a ONENESS ethical paradigm firmly rooted in the literature of public administration. The theory suggests four key independent variables, that would lead to the desired moral upgrading of our organizations,. The article explains the theory in such a way that other researchers, can go the next step of empirically testing the theory to determine its validity and usefulness,.
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Oleksiuk, M. M. "MORAL AND ETHICAL CONCEPTS OF MODERN ANGLO-AMERICAN PHILOSOPHICAL AND LEGAL THOUGHT." Juridical scientific and electronic journal, no. 11 (2021): 827–30. http://dx.doi.org/10.32782/2524-0374/2021-11/210.
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Wright, Darryl F. "EVALUATIVE CONCEPTS AND OBJECTIVE VALUES: RAND ON MORAL OBJECTIVITY." Social Philosophy and Policy 25, no. 1 (2007): 149–81. http://dx.doi.org/10.1017/s0265052508080060.
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Those familiar with Ayn Rand's ethical writings may know that she discusses issues in metaethics, and that she defended the objectivity of morality during the heyday of early non-cognitivism. But neither her metaethics, in general, nor her views on moral objectivity, in particular, have received wide study. This article elucidates some aspects of her thought in these areas, focusing on Rand's conception of the way in which moral values serve a biologically based human need, and on her account of moral values as both essentially practical and epistemically objective in a sense fundamentally continuous with the objectivity of science. The bearing of her epistemological writings on her ethical thought is emphasized throughout, and her epistemology is defended against a line of criticism inspired by John McDowell's criticism of the so-called “myth of the given.”
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Alshaar, Nuha. "Interplay of Religion and Philosophy in al-Tawḥīdī’s Political Thought and Practical Ethics". Journal of Arabic and Islamic Studies 21 (4 січня 2022): 313–37. http://dx.doi.org/10.5617/jais.9382.
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Although modern scholars tend to be sceptical of the role of religion in the formation of ethical and political thought in the Būyid period (334/945–440/1048), this article argues that both philosophy and religion, as envisioned by al-Tawḥīdī and his contemporaries, played an integral role in its creation. The analysis shows that modern concepts such as ‘humanism’ and ‘political philosophy,’ as applied to these authors and their texts, are not felicitous to the social and intellectual contexts in which they were produced. Through analysing al-Tawḥīdī’s ethical and political thought, certain modern assumed dichotomies, including scientific enquiry versus religious teaching, theoretical ethics versus practical ethics, and the social versus the personal, are reconsidered. The article argues that a contextual approach to al-Tawḥīdī and his peers should consider the encyclopaedic system of knowledge that shaped their thought and the interdisciplinary nature of their work where religious, philosophical, and literary elements are intertwined. The article highlights al-Tawḥīdī’s political thought, his active role as an intellectual and his attempt to disseminate knowledge based on two main beliefs: the role of knowledge linked to action in social life and reform, and a solid sense of the religious and moral responsibility of the scholar to offer advice to the leaders of the community. The concepts that he uses, such as maḥabba (love) and ṣadāqa (friendship) with its four foundational components, namely the soul (nafs), intellect (ʿaql), nature (ṭabīʿa), and morals (khulq), addressed social and political challenges in Būyid society and produced alternative moral and intellectual responses to sectarianism, social disintegration and the decline in morality, which were characteristic of the Būyid era.
 Keywords: Ethical political thought, Būyid, Humanism, Political philosophy, ʿIlm (Knowledge), ʿAmal (action), Ṣadāqa (friendship), al-Tawḥīdī, Ikhwān al-Ṣafāʾ
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Mujtaba, Muhammad Irsyad Elfin, and Tri Sangga Prestiani. "Kematangan Etika Pada Pendidikan Akuntansi : Tinjauan After Virtue." Owner 8, no. 2 (2024): 1877–84. http://dx.doi.org/10.33395/owner.v8i2.2009.
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The accounting scandals that have occurred so far are thought to be the result of ethical failures and the role of accounting education has been asked to be responsible for them. However, the ethical maturity of accounting students during their educational process is still questionable. The influence of mainstream Anglo-American capitalist culture is the cause. To address this, Alasdair MacIntyre's After Virtue moral discourse is proposed with the main focus being to answer the question "what kind of person do I want to be?" This research uses a library research approach by reviewing literature that discusses ethics, accounting education, and after virtue. The analysis technique used is descriptive including interpretation, analysis and understanding of the literature that has been collected. The data that has been collected is analyzed in three stages, namely data reduction, data presentation, and drawing conclusions. This paper argues that ethical maturity achieved through education will not only emphasize moral reasoning in accounting students but also the ability to act ethically. Apart from that, the role of wisdom that contains ethical values also strengthens this. The After Virtue discourse will lead to ethical maturity by developing moral behavior through intellectual excellence and character excellence during the educational process.
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Tayob, Abdulkader. "Beyond Modernity: The Moral Economy of Ibn Khaldun." Journal for the Study of Religion 35, no. 2 (2023): 1–17. http://dx.doi.org/10.17159/2413-3027/2022/v35n2a4.
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The idea of a moral economy has gained salience in the 21st century. It has been used by economists, political scientists, and to a lesser extent, scholars of religion, for alternative values of money, exchange, debt, poverty, and prosperity. As an actual moral economy seems elusive in the presence of a dominant capitalist market, this essay reflects on the work of Abd al-Rahman Ibn Khaldun, the 14th-century historian and philosopher. Ibn Khaldun's reflections on the different ways in which individuals seek a livelihood (ma'ash) reveal systematic and also ethical considerations. The essay examines some key terms which he uses to understand human sustenance and ethical reflections on various crafts. His 'moral economy' combines economic considerations with divine beneficence, rational thought, and ethical purpose.
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Murphy, James Bernard. "Practical Reason and Moral Psychology in Aristotle and Kant." Social Philosophy and Policy 18, no. 2 (2001): 257–99. http://dx.doi.org/10.1017/s0265052500002983.
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For a long time, it seemed that Aristotelians and Kantians had little to say to each other. When Kant the moralist was known in the English-speaking world primarily from his Groundwork and his Critique of Practical Reason, Kant's conceptual vocabulary of “duty,” “law,” “maxim,” and “morality” appeared quite foreign to Aristotle's “virtue,” “end,” “good,” and “character.” Yet ever since philosopher Mary Gregor's Laws of Freedom, published in 1963, made Kant's The Metaphysics of Morals central to the interpretation of his ethical thought, it has become clear that such “Aristotelian” terms as virtue, end, good, happiness, and character are also central to Kant. Aristotelians and Kantians now see that they have plenty to say to each other, and they have gone from being adversaries to sharing a sometimes unprincipled urge to merge central aspects of Aristotle's and Kant's ethical thought.
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Siallagan, Jamson. "HILANGNYA VISI MORAL GEREJA DI ERA PASCAMODERN: STUDI ANALITIS TERHADAP PEMIKIRAN DAVID F. WELLS DAN RELEVANSINYA BAGI PERANAN GEREJA DI INDONESIA." Manna Rafflesia 11, no. 2 (2025): 290–309. https://doi.org/10.38091/man_raf.v11i2.427.
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This research, aims to analyze David F. Wells' thoughts about the loss of moral vision in the American evangelical church as a result of postmodern influence. By using descriptive analysis method, it is found that the church which has lost its moral vision is characterized by the existence of a postmodern spirituality which only focuses on subjective experience for self-satisfaction. The church tends to give priority to personality which emphasizes an attractive, alluring, and alluring self-image, without paying attention to virtue-related characters based on God's higher moral law. The writer finds the relevance of Wells's thought for the church in Indonesia so that the church can carry out the role as a moral agent. This relevance includes the church must have the right understanding and attitude towards postmodernism, a strong theological understanding based on the truth of God as the source and center of the church's morals, the formation of the character of the congregation based on God's truth as a standard of ethical behavior, an understanding of true faith as the basis for people's involvement Christianity in society, and good church stewardship to present moral beauty.
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Levine, Michael P. "Deep Structure and the Comparative Philosophy of Religion." Religious Studies 28, no. 3 (1992): 387–99. http://dx.doi.org/10.1017/s0034412500021739.
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Through various applications of the ‘deep structure’ of moral and religious reasoning, I have sought to illustrate the value of a morally informed approach in helping us to understand the complexity of religious thought and practice…religions are primarily moved by rational moral concerns and…ethical theory provides the single most powerful methodology for understanding religious belief. Ronald Green, Religion and Moral Reason