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Journal articles on the topic 'Ethical cultural movement'
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1
Merryman, JH. "Cultural property ethics." International Journal of Cultural Property 7, no. 1 (January 1998): 21–31. http://dx.doi.org/10.1017/s0940739198770043.
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After briefly discussing ethics in general, stating the public interest in cultural property, and positing that collecting and dealing in cultural objects are not inherently unethical activities, the writer contrasts ethical attitudes toward legal controls over the international movement of people and of cultural objects. He then discusses the ethical bases of cultural property export controls and ethical questions raised by dealing in and collecting cultural objects, and identifies particular applications of export controls that are ethically unproblematic or ethically clouded. He discusses the difficult area of antiquities and questions whether anyone involved in it - from source nations, archaeologists, and ethnographers to museums, collectors, and the art trade - has clean hands. Finally, he states a hypothetical case of invited theft and asks readers to decide what the ethical response would be.
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S, Tamilarasan. "Social concepts in Pathinen keel kanakku texts." International Research Journal of Tamil 1, no. 2 (April 30, 2019): 28–35. http://dx.doi.org/10.34256/irjt1924.
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Human movement is said to be the social movement, which include cultural habits and customs, practices, beliefs and rituals. These movements create values. Ideology gets created through values. Multiplicity of ideologies gives way to concept. Concepts contain the information of the people’s livelihood of that particular period. The aim of this article is to study the kind of place given to the cultural concepts in the ideologies of the period of the ethical treatise of ‘pathineN kiizhkaNakku’.
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Arslan, Mahmut. "The work ethic of medieval Muslim Ahi brotherhood: A comparison with Catholic and Puritan work ethics." Bussecon Review of Social Sciences (2687-2285) 2, no. 2 (December 7, 2020): 1–13. http://dx.doi.org/10.36096/brss.v2i2.201.
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This paper compares and analyzes the Catholic Social Teaching, Puritan work ethic and Islamic ethic of medieval Muslim Ahi Brotherhood of Anatolia in terms of business ethics. A high level of similarity can be found between Catholic social teaching (CST) and a branch of the Islamic work ethic of Ahi movement. Islamic Ahi work ethic has also significant similarities with the historical Protestant work ethic. This similarity reveals the opportunity to cooperate and to foster a more humanitarian workplace, particularly in multi-cultural organizations both for Christians and Muslims. We can argue that many ethical problems arise in organizations as a result of a violation of ethical values and virtues. Corruption, sexual harassment, mobbing, nepotism, are direct results of the lack of such virtues. Therefore, it is possible to merge Catholic, Protestant and Islamic values to create a more humane workplace.
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Parchev, Ofer. "The Individualist Power and Adaptive New Religious Movement: Scientology Individual as an Ethical Subject." Review of European Studies 11, no. 4 (September 29, 2019): 33. http://dx.doi.org/10.5539/res.v11n4p33.
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New religion movements are one of the most interesting social phenomena in recent decades. As an alternative communal and individualist way of life, these movements offer a transcendental, non-secular way of life that challenges the values of liberal society while remaining within its legal and normative boundaries. In the course of this paper, and by using an analytical description of Foucault’s assumptions, I will examine the discursive and practical operation of the Scientology Church as a new religion movement that transcends the individual subject. I will describe the themes of Scientology as pastoral techniques, and its neo-liberal subjective constitution as a part of the conservative, normative mechanism of modern Western society, while arguing that they pose, at the same time, a potential ethical alternative that subverts the epistemological boundaries of Western liberal society.
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Benussi, Matteo. "Ethnic Muslims and the ‘Halal Movement’ in Tatarstan." Anthropological Journal of European Cultures 27, no. 1 (March 1, 2018): 88–93. http://dx.doi.org/10.3167/ajec.2018.270113.
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The ‘halal movement’ is an orientation predominantly mobilised by urban youth and by the emerging urban middle class in Tatarstan. It articulates a cosmopolitan, universal Islamic discourse, explicitly separates ethnicity and Muslimness, and stages religion as an ethical issue, tied neither to a nation nor to a theological doctrine.
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Ross, Karen, Megan K. McCabe, and Sara Wilhelm Garbers. "Christian Sexual Ethics and the #MeToo Movement." Journal of the Society of Christian Ethics 39, no. 2 (2019): 339–56. http://dx.doi.org/10.5840/jsce201939238.
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These three reflections look at the theological and ethical implications of sexual violence in light of the attention brought by #MeToo. The first explores ethnographic interviews which indicate that Church leaders, teachers, and parents contribute to rape culture by leaving sexual violence unaddressed in Christian sexual education, arguing that it must be reconstructed to eliminate the Church’s participation in a culture that promotes gender-based violence. The second notes that feminist scholarship has made the case that rape and “unjust sex” are associated with what is considered acceptable heterosexuality, require the category of “cultural sin” to account for the social responsibility of persons. Finally, the third explores how a feminist political theological ethics of “dangerous memory” is required to critique of the structures and systems that violate women’s selves and bodies.
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Roberts, Megz. "Embodied Ethical Decision-Making: A Clinical Case Study of Respect for Culturally Based Meaning Making in Mental Healthcare." American Journal of Dance Therapy 43, no. 1 (January 15, 2021): 36–63. http://dx.doi.org/10.1007/s10465-020-09338-3.
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AbstractHow does embodied ethical decision-making influence treatment in a clinical setting when cultural differences conflict? Ethical decision-making is usually a disembodied and rationalized procedure based on ethical codes (American Counseling Association, 2014; American Dance Therapy Association, 2015; American Mental Health Counseling Association, 2015) and a collective understanding of right and wrong. However, these codes and collective styles of meaning making were shaped mostly by White theorists and clinicians. These mono-cultural lenses lead to ineffective mental health treatment for persons of color. Hervey’s (2007) EEDM steps encourage therapists to return to their bodies when navigating ethical dilemmas as it is an impetus for bridging cultural differences in healthcare. Hervey’s (2007) nonverbal approach to Welfel’s (2001) ethical decision steps was explored in a unique case that involved the ethical decision-making process of an African-American dance/movement therapy intern, while providing treatment in a westernized hospital setting to a spiritual Mexican–American patient diagnosed with PTSD and generalized anxiety disorder. This patient had formed a relationship with a spirit attached to his body that he could see, feel, and talk to, but refused to share this experience with his White identifying psychiatric nurse due to different cultural beliefs. Information gathered throughout the clinical case study by way of chronological loose and semi-structured journaling, uncovered an ethical dilemma of respect for culturally based meanings in treatment and how we identify pathology in hospital settings. The application of the EEDM steps in this article is focused on race/ethnicity and spiritual associations during mental health treatment at an outpatient hospital setting. Readers are encouraged to explore ways in which this article can influence them to apply EEDM in other forms of cultural considerations (i.e. age) and mental health facilities. The discussion section of this thesis includes a proposed model for progressing towards active multicultural diversity in mental healthcare settings by way of the three M’s from the relational-cultural theory: movement towards mutuality, mutual empathy, and mutual empowerment (Hartling & Miller, 2004).
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Kosiewicz, Jerzy. "Championing Physical Cultural Sciences." Physical Culture and Sport. Studies and Research 82, no. 1 (June 1, 2019): 67–93. http://dx.doi.org/10.2478/pcssr-2019-0014.
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AbstractThe term “physical culture” is, first of all, associated (referring to the etymology of the word “culture” from the Latin “colo,-ere”, meaning “to cultivate”, “to inhabit” or “to honor”) with cultivation and taking care of the human “physis” – obviously in the context of social and natural environment. What matters in physical cultural reflection is not movement as such – as a purely physical phenomenon – but only such a form of movement which has been cultivated and attributed with conventionalized social values of symbolic and autotelic character. Biological sciences connected with the human being are traditionally – after MacFadden, among others – counted among physical cultural sciences. Because of the bodily foundations of human physical activity, they perform a significant cognitive function: they describe natural foundations of special forms of movement, but they are not offering knowledge of cultural character. As there are no values in the human being’s nature, the biological sciences within the institutional field of physical culture can with their separate methodological and theoretical assumptions only offer an auxiliary, supportive function. Physical cultural sciences are primarily dealing with the significant relations between humans in physical cultural practices, with knowledge of an axiological (ethical and aesthetical) and social (philosophical, sociological, pedagogical, historical or political) character. The alleged superiority of biological sciences within physical cultural sciences and the connected marginalization of the humanities – which constitute, after all, a necessary and hence an unquestionable foundation for cultural studies – is, therefore, a clear challenge in the institutional field of physical culture.
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Richards, Ian. "Public Journalism and Ethics." Media International Australia 95, no. 1 (May 2000): 171–82. http://dx.doi.org/10.1177/1329878x0009500115.
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Although it has been hailed as the salvation of American journalism, public journalism poses many dilemmas. While the most immediate of these arise from its definitional imprecision, some of the most significant are in the area of journalism ethics. Some of the problems emerge from public journalism's disregard of traditional notions of journalistic objectivity, others from the inherent conflict between serving the public and serving the market. At the same time, the public journalism movement has yet to confront the fact that ethical debates in journalism have generally been constructed around the individual, thereby ignoring the reality that most ethical problems originate at the level of ownership and management. While it is too soon to determine just how well public journalism will adapt to Australian conditions, it is clear that it has a long way to go before it justifies the extravagant claims that have been made in its name.
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Ward, Sue. "Dirtgirlworld: Corporate Social Responsibility and Ethical Consumption in the World of Children's Television Programming." Media International Australia 145, no. 1 (November 2012): 29–38. http://dx.doi.org/10.1177/1329878x1214500105.
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Discussions in the field of ethical consumption usually refer to the mainstreaming of ethical and environmental concerns that impact on consumer behaviour in the consumption of food and material goods, and in some cases to television programs (especially lifestyle and makeover programs) that acknowledge the environmentally concerned viewer by encouraging the consumption of goods and services that minimise environmental impact. These studies recognise the field of commodity consumption as an important site for thinking about practices of identity-formation and the construction of the self as a responsible, environmentally and ethically concerned citizen who makes politically based decisions in everyday practice. But rarely is a TV program itself presented as a green commodity produced with the intention to be ecologically and ethically sound in its branded identity. This article showcases the production and distribution of the preschool television program dirtgirlworld as a response by ecologically minded individuals to engage with the challenges of today's environmental crises. This is a case study that connects ethical consumption and corporate social responsibility with screen production and distribution. The central thrust of this article is to posit the example of dirtgirlworld as part of a global social movement towards a more ecologically sustainable existence. However, the suggestion here is that this case study also lends itself to much-needed conversation about how media studies can engage with our current ecological crises beyond the practice of eco-criticsm.
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Sinnerbrink, Robert. "Love Sick: Malick's Kierkegaardian ‘Weightless’ Trilogy." Paragraph 42, no. 3 (November 2019): 279–300. http://dx.doi.org/10.3366/para.2019.0307.
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Malick's ‘weightless’ trilogy (To the Wonder [2012], Knight of Cups [2015] and Song to Song [2017]) explores the limits of different conceptions of love, from the romantic and ethical to the spiritual and religious. Focusing on To the Wonder, I argue that this exploration of subjective experiences of love is manifested through Malick's distinctive cinematic style, which aims to present the ‘weightless’ (groundless, shifting and distracted) subjectivity defining contemporary moral-cultural experience. Malick's trilogy thereby recapitulates both a Platonic and a Kierkegaardian existentialist movement of ascent, from aesthetic and ethical to religious experiences of love.
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Boulouque, Clémence. "Abraham Unbound: The Prefiguration of the Unconscious in the First Generation of the Musar and Hasidic Movements." European Journal of Jewish Studies 14, no. 2 (July 16, 2020): 334–54. http://dx.doi.org/10.1163/1872471x-bja10015.
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Abstract This study examines the respective theological assumptions of two major forces in nineteenth-century Judaism—the Musar and the early Hasidic movements, and the way in which the budding concept of the unconscious illuminates both. Often translated as an ethical approach, the Musar movement originated from Lithuania and focused on Torah study as it deemed Talmud insufficient to create a deep, emotional attachment to Judaism; yet, despite their shared emphasis on emotions and their criticism of talmudic studies, the Musar movement was at odds with Hasidism, the mystical Jewish current that swept Eastern Europe from the eighteenth century onward. Through an examination of the biblical motif of the binding of Isaac, and the reaction of Abraham, this article will probe both movements’ analysis of the patriarch’s psychological make up. Such a comparison of their understanding of the pre-conscious psychic states will illustrate the nature of their theological opposition.
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Dolan, Catherine, and Dinah Rajak. "Introduction." Focaal 2011, no. 60 (June 1, 2011): 3–8. http://dx.doi.org/10.3167/fcl.2011.600101.
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As the global community confronts increasing economic, social, and environmental challenges, the corporate social responsibility (CSR) movement has demonstrated a powerful capacity to offer itself up as a solution, circulating new ethical regimes of accountability and sustainability in business. This article introduces five contributions that explore ethnographically the meanings, practices, and impact of corporate social and environmental responsibility across a range of transnational corporations and geographical locations (India, South Africa, the UK, Chile, and the Democratic Republic of the Congo). In each of these contexts corporations are performing ethics in different ways and to different ends, from the mundane to the ritualistic and from the discursive to the material, drawing a range of actors, interests, and agendas into the moral fold of CSR. Yet across these diverse sites a set of common tensions in the practice and discourse of CSR emerge, as the supposedly “win-win” marriage between the social and the technical, the market and morality, and the natural and the cultural becomes routinized in global management practice. By tracing the connections and conflicts between the local micropolitics of corporate engagement and the global movements of CSR, the collection reveals the ambiguous and shifting nature of CSR and the ways in which social and environmental relations are transformed through the regime of ethical capitalism.
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Webster, Alexander F. C. "The Romanian Legionary Movement: An Orthodox Christian Assessment of Anti-Semitism." Carl Beck Papers in Russian and East European Studies, no. 502 (January 1, 1986): 80. http://dx.doi.org/10.5195/cbp.1986.23.
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The Legionary Movement in Romania between the two world wars in this century provides a useful historico-ethical case study of the inter-relations among anti-Semitism, modern nationalism, and Eastern Orthodox Christianity. To be sure, this historical phenomenon is fascinating in its own right, and the burgeoning literature on this subject reflects the interests of historians and social scientists alike. The purpose of this essay, however, is to examine this complex political-cultural movement in the light of the secondary literature and the primary documentary source in order to evaluate it from the perspective of an Orthodox Christian moral theologian.
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McManus, Kathleen. "The Mysticism of Resistance: The Global Suffering of Women as an Ethical Imperative for the Church." Theological Studies 79, no. 4 (November 30, 2018): 879–99. http://dx.doi.org/10.1177/0040563918801192.
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The Catholic Church’s evangelizing and healing presence throughout the world also entails the unintended reinforcement of cultural forces of misogyny that contribute to the suffering of women. This presents an urgent ethical imperative for the church to examine and reform its patriarchal structures of decision-making, ministry, and worship. Ecofeminist epistemologies and Schillebeeckx’s theory of the proportional norm are employed in a movement through the steps of a theological reflection process that the author learned in collaboration with women theologians from Latin America. The symbolic paradigm guiding the movement is the Lukan Gospel’s bent-over woman, standing up straight and glorifying God.
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Haegert, Sandy. "An African Ethic for Nursing?" Nursing Ethics 7, no. 6 (November 2000): 492–502. http://dx.doi.org/10.1177/096973300000700605.
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This article derives from a doctoral thesis in which a particular discourse was used as a ‘paradigm case’. From this discourse an ethic set within a South African culture arose. Using many cultural ‘voices’ to aid the understanding of this narrative, the ethic shows that one can build on both a ‘justice’ and a ‘care’ ethic. With further development based on African culture one can take the ethic of care deeper and reveal ‘layers of understanding’. Care, together with compassion, forms the foundation of morality. Nursing ethics has followed particular western moral philosophers. Often nursing ethics has been taught along the lines of Kohlberg’s theory of morality, with its emphasis on rules, rights, duties and general obligations. These principles were universalistic, masculine and noncontextual. However, there is a new ethical movement among Thomist philosophers along the lines to be expounded in this article. Nurses such as Benner, Bevis, Dunlop, Fry and Gadow - to name but a few - have welcomed the concept of an ‘ethic of care’. Gilligan’s work gave a feminist view and situated ethics in the everyday aspects of responsiveness, responsibility, context and concern. Shutte’s search for a ‘philosophy for Africa’ has resulted in finding similarities in Setiloane and in Senghor with those of Thomist philosophers. Using this African philosophy and a research participant’s narrative, an African ethic evolves out of the African proverb: ‘A person is a person through other persons’, or its alternative rendering: ‘I am because we are: we are because I am.’ This hermeneutic narrative reveals ‘the way affect imbues activity with ethical meaning’ within the context of a black nursing sister in a rural South African hospital. It expands upon the above proverb and incorporates the South African constitutional idea of ‘Ubuntu’ (compassion and justice or humanness).
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Moskovchuk, L. S. "Этос краеведения: этические основания и моральные императивы." Nasledie Vekov, no. 3(19) (September 30, 2019): 29–35. http://dx.doi.org/10.36343/sb.2019.19.3.002.
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В статье рассматривается система этических ценностей, лежащих в основе краеведения. Краеведение как междисциплинарная теоретическая и практическая деятельность порождает множество этических дилемм и нуждается в этической рефлексии. Приобщение молодежи к краеведению через волонтерские проекты должно вестись с учетом специфики моральных кодексов смежных специальностей (академическая, журналистская, поисковая и др. этика), а также на основе этических принципов краеведческой деятельности. В статье обоснована применимость терминов этос и профессиональный этический кодекс по отношению к краеведению, показана этическая нагруженность краеведческой деятельности и сформулированы базовые моральные императивы. Игнорирование этической составляющей может привести к дискредитации краеведения и связанных с ним волонтерских проектов в глазах общественности и профессионалов из смежных областей.The article deals with the system of ethical values on which local history is based. Local history, as an interdisciplinary theoretical and practical activity, generates a lot of ethical dilemmas and needs ethical reflection, especially now when thanks to the development of technology local history classes become popular and accessible to many people of different ages and different levels of education. Inclusion of young people in local history through volunteer projects should be adapted to the specifics of the moral codes of related specialties (search movement, academic, journalistic, etc. ethics) and should rely on the ethical principles of local history. In the article, the applicability of the terms ethos and professional code of ethics to local history are reasoned. On the one hand, the lack of specialty like local historian and its amateur character do not allow us to speak about a professional code. On the other hand, ethical orientation and a high level of social responsibility encourage us to speak about the necessity of developing an ethical code. Thus, the axiological system of local history could be considered from the position of professional or applied ethics. At this level of the study, the author prefers to use the term ethos as a reflection of basic values and moral imperatives. Among the most typical problems a local historian may face is the conscious or unconscious violation of research ethics, disclosure of confidential information, the abuse of position and knowledge, causing damage to cultural sites out of ignorance, etc. The search movement, which pays the biggest attention to ethics because of its specificity, stands out as it has a developed ethical code unlike other types of local history. The analysis of the local history practice has allowed allocating the most typical moral dilemmas and formulating the basic moral imperatives: overcoming of globalization preservation of identity in parallel with intercultural dialogue dedication to constructive tolerance free creativity that is yet coordinated with the likeminded and is based on the ideals of scientific rationality and academic ethics protection of the interests of the society and culture and opposition to commercialization and pragmatism. Ignoring the ethical component can be the reason for discrediting local history and related volunteer projects in the eyes of the public and professionals from related sciences. The participation of local history representatives in the discussion of ethical problems in their activities will positively affect the status of local history and its institutionalization.
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paxson, heather. "Slow Food in a Fat Society: Satisfying Ethical Appetites." Gastronomica 5, no. 1 (2005): 14–18. http://dx.doi.org/10.1525/gfc.2005.5.1.14.
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Slow Food in a Fat Society Using historian Hillel Schwartz's utopian conception of a "fat society" as inspiration, this essay considers the potential contribution of the Slow Food movement to American notions of dietary ethics. In the United States, eating has been morally evaluated largely in terms of self-control, in relation to personal health and body image. In contrast, the dietary ethos of Slow Food is notable for its disregard of bodily aesthetics and secondary attention to nutrition. Slow Food might offer a path for redirecting moral consideration of food and eating away from the narcissistic, singular body, and toward a culinary ethic emphasizing our responsibilities to human and animal others, to cultural heritage, and to the environment.
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INCHLEY, MAGGIE. "Theatre as Advocacy: Asking for It and the Audibility of Women in Nirbhaya, the Fearless One." Theatre Research International 40, no. 3 (September 9, 2015): 272–87. http://dx.doi.org/10.1017/s0307883315000358.
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This article uses critical practice to explore making an ‘ethical response’ to Yaël Farber's Nirbhaya (Fearless One), a play incited by the fatal gang rape of Jyoti Singh Pandey in Delhi in December 2012. Requiring its audiences to witness testimonies of violence against women, Nirbhaya's strategies raise complex relationships of witnessing and trauma, while insisting on the cultural audibility of women's voices. Performing a shift from the testimonial to the persuasive, Nirbhaya can be seen as part of a global advocacy movement that asks audiences not only to bear witness, and the responsibilities this entails, but also to become fellow activists. By attending closely to the voices of Nirbhaya, and to the use of female testimony as a tactic of local and global movements and geopolitical motivations, this article argues that female voices are displaced, mediatized and co-opted through their role as advocates and agents of cultural change.
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Palavestra, Predrag. "Young Bosnia: Literary action 1908-1914." Balcanica, no. 41 (2010): 155–84. http://dx.doi.org/10.2298/balc1041155p.
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Literary work and criticism was a significant aspect of the public activity of the short-lived Young Bosnia movement, but an aspect which has been unjustly neglected in historiography or overshadowed by the political aspect marked by the struggle for national liberation. Much as the movement was unstructured, contradiction-ridden and often uncertain whether to give precedence to the ethical or the aesthetic dimension of literature, its openness to the pace-setting European cultures gave an impetus to laying the literary and intellectual groundwork for the modernization of not only the local literary scene in Bosnia-Herzegovina but also of the shared cultural space in interwar Yugoslavia.
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Benton, Christine, and Raymond Benton. "Why Teach Environmental Ethics? Because We Already Do." Worldviews: Global Religions, Culture, and Ecology 8, no. 2-3 (2004): 227–42. http://dx.doi.org/10.1163/1568535042690790.
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AbstractIn this paper we argue for the importance of the formal teaching of environmental ethics. This is, we argue, both because environmental ethics is needed to respond to the environmental issues generated by the neoliberal movement in politics and economics, and because a form of environmental ethics is implicit, but unexamined, in that which is currently taught. We maintain that students need to become aware of the latent ethical dimension in what they are taught. To help them, we think that they need to understand how models and metaphors structure and impact their worldviews. We describe how a simple in-class exercise encourages students to experience the way metaphors organize feelings, courses of action, and cognitive understandings. This is then intellectualized by way of Clifford Geertz's concept of culture and his model for the analysis of sacred symbols. From there we present a brief interpretation of modern economics as the embodiment of the dominant modern ethos. This leads into a consideration of ecology as a science, and to the environmental ethic embodied in Aldo Leopold's "Land Ethic." We close with a personal experience that highlights how environmental teaching can make students aware of the presence of an implicit, but unexamined, environmental ethic.
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Chatterjee, Deepsikha. "Cultural appropriation: Yours, mine, theirs or a new intercultural?" Studies in Costume & Performance 5, no. 1 (June 1, 2020): 53–71. http://dx.doi.org/10.1386/scp_00013_1.
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This article considers how by shifting culturally anchored design materials from one context to simplistic placement in decontextualized settings, cultural appropriation takes place in costume design. Building on that, it discusses how production teams need to be cognizant of such issues in the design process given that availability of such materials has historically been possible because acquisition has often aligned with political and commercial ambitions. Reviewing scholarship on appropriation that includes performance, costume, fashion and cultural studies, it questions how designing costumes through intercultural interaction might be navigated in a globalized context, where artists are excluded through travel bans, but cultural materials are permitted free movement. The article then discusses how to create productive intercultural projects with teams willing to invest in ethical engagement. By including case studies in which such processes were less successful as well as one that indeed created new intercultural exchanges, this article is one of the first texts to address this complex issue. It intends to engender future forward thinking conversations with practitioners and researchers on the thorny but urgent issue of cultural appropriation through costume.
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Wijaya, Aksin, Suwendi Suwendi, and Sahiron Syamsuddin. "Observing Islam With Ethics: From Hatred Theology to Religious Ethics." QIJIS (Qudus International Journal of Islamic Studies) 9, no. 1 (July 29, 2021): 175. http://dx.doi.org/10.21043/qijis.v9i1.9538.
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<p>The emergence of religious phenomena that lead certain Muslim groups in Indonesia to spread hatred (religious hate speech) became the primary rationale of this article. This phenomenon occurred because some Muslim groups consider their religious understanding to be the only actual theological truth while ignoring religious ethics in a religiously plural society. Therefore, some questions were raised: Firstly, what is the conceptual structure of Islam? Secondly, what does Islam teach its believers in regards to living together within the Islamic community and living among believers of other different religions? The method of ethics was employed to analyze the two research questions by describing, analyzing, and criticizing the attitude of the Islamic movement, which spreads hatred. From this article, it is expected that Muslims should emphasize not only religious theological but also ethical truth. The findings are as follows: firstly, the conceptual structure of Islam comprises of threefold: Islam, Iman, and Ihsan, which culminate in Ihsan, Sufism, and ethics. Secondly, in regards to becoming a Muslim and embracing it among believers of other religions, Islam essentially relates its religious and theological truth to the religious ethic (the ethic of al-Qur’an), which combines three elements of ethics: God’s, religious, and social ethics. The two latter ethics should always refer to God’s affirmative ethics, for instance, with His Divine attributes of The Most Merciful and Just. God has mercy on human beings and treats all of them justly. Likewise, human beings essentially should do the same in relation to God and fellow human beings.</p>
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Huang, Martin. "Male Friendship and Jiangxue (Philosophical Debates) in Sixteenth-Century China." NAN NÜ 9, no. 1 (2007): 146–78. http://dx.doi.org/10.1163/138768007x171740.
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AbstractThis article focuses on the significant rise of the status of friendship in sixteenth-century Chinese cultural discourses and the relevant roles played by the jiangxue (philosophical debating) activities on the part of many members of the popular neo-Confucian movement of the School of the Mind. It seeks to demonstrate how the practices of jiangxue helped construct a special cultural and social sphere where male friendships could flourish with great freedom and where friendship was granted the kind of Confucian legitimacy it had never enjoyed before. The article also explores the resultant tensions within the important Confucian ethical concept of wulun (the five cardinal human relationships) as it was being contested and re/negotiated during that time.
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Horak, Laura. "Curating Trans Erotic Imaginaries." TSQ: Transgender Studies Quarterly 7, no. 2 (May 1, 2020): 274–87. http://dx.doi.org/10.1215/23289252-8143477.
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Abstract This article considers the archival, political, and ethical questions raised by curating a public exhibit of archival trans erotic material through a case study of the author's 2019 exhibit Trans Porn Imaginaries: A Half-Century of Transvestite Lawmen and Gendertrash from Hell, which presented materials from the Bonham Centre for Sexual Diversity Studies' Sexual Representation Collection and the ArQuives: Canada's LGBTQ2+ Archives at the University of Toronto's iSchool. The exhibit explored intersections between trans erotic representation and BDSM, gay liberation, Playboy's vision of straight male sexual cosmopolitanism, the feminist porn movement, and sex worker politics. In this article, the exhibit's curator discusses the importance of pornography to trans cultural production, the limits of the archive (especially when researching pornography), and the ethics and politics of putting trans sexual representations on display. Ultimately, the author argues that exhibits such as this one can demonstrate the breadth, diversity, and longevity of transness in popular erotic imaginaries and the creativity of earlier generations of trans cultural producers, as well as create the opportunity for some people to see themselves and their desires represented.
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Stewart-Kroeker, Sarah. "‘What Do We Do with the Art of Monstrous Men?’ Betrayal and the Feminist Ethics of Aesthetic Involvement." De Ethica 6, no. 1 (June 30, 2020): 51–74. http://dx.doi.org/10.3384/de-ethica.2001-8819.19062502.
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The #MeToo movement has put a spotlight on sexual harassment and abuse in a number of industries, notably the arts. It has raised a set of questions about how to receive the artistic works of the accused, particularly when such work has been beloved or formative for an individual, and collectively when it has cultural significance and influence. Claire Dederer, writing in The Paris Review, posed the question bluntly in her piece, “What Do We Do with the Art of Monstrous Men?” This question, and the range of (often perplexed) responses to it, reveal the lack of adequate resources to evaluate responses to an artist’s actions that may bear on our aesthetic valuations of the artist’s work and that may be experienced as quite intimately personal. What do we do with the sense of betrayal that may follow on the discovery of an artist’s bad behavior? What are the implications of consuming of such art? What concepts and norms might help to guide reflection? These questions bear on the ethical significance of love and appreciation for artworks and artists, and, more broadly, the ethical consumption of artworks. This paper responds to these questions in two ways: first, it develops an account of “aesthetic involvement” to elaborate the sense of betrayal that may follow accusations or revelations of sexual harassment and abuse. Second, it proposes a feminist ethics of aesthetic involvement in response to such betrayals and to dilemmas about the individual and collective ethical consumption of artworks.
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Schoolman, Ethan D. "Building community, benefiting neighbors: “Buying local” by people who do not fit the mold for “ethical consumers”." Journal of Consumer Culture 20, no. 3 (August 4, 2017): 285–304. http://dx.doi.org/10.1177/1469540517717776.
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According to nearly all studies, ethical consumption is a regular practice mainly of people who are well educated and politically active in conventional ways. Buying local has also recently been portrayed as part of an “eco-habitus” associated with ecological thinking, cultural capital, and the desire for more “authentic” things. In this article, I challenge both these notions. Specifically, drawing on Holt’s model of the relationship between cultural capital and consumption, I make two arguments. First, while relatively few people have access to robust local food systems, buying local by supporting businesses in general, and not just food producers, seen as rooted in regional economic and civic life, may be widespread even among people lacking in cultural capital, economic capital, or interest in conventional politics. Second, buying local among people who do not fit the mold of the “typical” ethical consumer is not consciously connected to concern for environmental problems. Rather, the buying local practiced by this understudied group is motivated by the desire to directly benefit community members and secure public goods such as good jobs, and safe streets. The findings of this article matter first for how social scientists understand who engages in buying local, as a form of ethical consumption. But this article also raises the question of what the real-world impacts of buying local might be, when some practitioners are relatively unguided by signals from social movement organizations and other entities that might establish firm criteria for what counts as “local” and what does not.
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Slinn, E. Warwick. "BROWNING’S BISHOP CONCEIVES A TOMB: CULTURAL ORDERING AS CULTURAL CRITIQUE." Victorian Literature and Culture 27, no. 1 (March 1999): 251–67. http://dx.doi.org/10.1017/s1060150399271148.
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ON FEBRUARY 18, 1845, Robert Browning sent a poem entitled “The Tomb at Saint Praxed’s” to the acting editor of Hood’s Magazine. He writes: “I pick it out as being a pet of mine, and just the thing for the time — what with the Oxford business, and Camden society and other embroilments” (DeVane and Knickerbocker 35–36). Because of this letter, the immediate historical context for the poem has commonly been taken as the Oxford (Tractarian) movement and Newman’s retraction in 1843. The Cambridge Camden Society (not the London antiquarian society of the same name, which is sometimes thought to be Browning’s reference) was also associated with Romanism, being accused of popery in 1844 and subsequently dissolved by the Cambridge authorities in February 1845, the same month Browning submitted his poem. (It continued as the Ecclesiological Society.) Through its journal, The Ecclesiologist (1841–), the Cambridge Camden Society aimed to study ecclesiastical architecture, following Pugin’s Contrasts (2nd edition, 1841) in complaining about the moral corruption of church architecture and promoting an ethical-spiritual basis for reform.1 Journal items focussed on a range of issues from the symbolic function of church layout to the details of epitaphs and tombs, generally mixing visual values with ecclesiology. Kenneth Clark in The Gothic Revival: An Essay in the History of Taste (139–44) and John Morley in Death, Heaven, and the Victorians (52–62) detail these issues. Browning’s “other embroilments” may well refer therefore to the growing controversy in the 1840s about sepulture and sepulchral style, about the appropriateness or otherwise of ornate tombs and canopies. Hence this poem about a deathbed scene and a Bishop’s tomb may be clearly located within the broadly enveloping mid- Victorian network of cultural practices related to death: distinctively encoded rituals of mourning, debate about gravestones and epitaphs, depictions of deathbed scenes (in painting as well as literature), and widespread discussion of what came to be known as the four last things — death, judgement, heaven, and hell.
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Faisal, Ahmad. "Integrative Approach in Enforcing Sharia Islam in South Sulawesi." Al-Mizan 13, no. 2 (December 1, 2017): 140–55. http://dx.doi.org/10.30603/am.v13i2.855.
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This article aims to explain the plus and minus approach in perpetuation of Islamic law in South Sulawesi. Substantial and cultural approacheswhich emphasis on the ethical aspects as well as the formalistic legalistic structural approach, both have weaknesses. This study found out that formalist Islamic movement, with its choice of structural paths, proved to not fully succeed in realizing the ideals of perpetuation Islamic law. On the contrary, even cultural Islam has not fully succeeded in realizing the ideals of religion in its comprehensive understanding. By looking at the socio-political reasons above, it is very argumentative if the two contraditory the approaches have been positioned dichotomically integrated. Moreover, in historical-empirical experiences in South Sulawesi, both approaches have been implemented with varying degrees of results.
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Shanovs’ka, Olena A. "Ukrainian Samvydav: A Form of Soviet Dissent – Український Самвидав як Форма Радянського Інакомислення." Canadian-American Slavic Studies 51, no. 4 (2017): 428–58. http://dx.doi.org/10.1163/22102396-05104013.
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Ukrainian samvydav literature served as a potent and popular response to Soviet ideology and its moral-ethical worldview. Samvydav writings illuminate the main ideological trends in the opposition movement in Ukraine in the 1960s to 1980s. Samvydav publications reached a third peak between 1965 and 1972, and gained particular influence and reach with the appearance in 1970 of the Ukrajins’kij visnyk (the Ukrainian Bulletin), a samvydav periodical. This study, based on extensive archival materials, reveals how Ukrainian samvydav served as a vehicle for Ukrainian national self-assertion, and analyzes how the broad appeal and dissemination of this literature displays the continuing struggle by Ukrainians for national self-determination through these turbulent decades.
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Laban, Rudolf. "Eurhythmy and Kakorhythmy in Art and Education." Body & Society 20, no. 3-4 (September 2014): 75–78. http://dx.doi.org/10.1177/1357034x14546497.
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This text translated here (first published in Die Tat in May 1921) is an early elaboration of Rudolf Laban’s polyrhythmic ontology. The phenomenon of rhythm here takes shape through the manifold ways in which it resonates in the text (Ur-rhythm, Eu-rhythm, Kako-rhythm). Besides positing a fundamental co-dependency between rhythm, movement and space, Laban sees rhythm here also as the gateway to a socio-ethical dimension culminating in the Festival, or art of celebration.
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Barghouti, Omar. "Organizing for self-determination, ethical de-Zionization and resisting apartheid." Contemporary Arab Affairs 2, no. 4 (October 1, 2009): 576–86. http://dx.doi.org/10.1080/17550910903237145.
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This paper argues for a secular, democratic state in historic Palestine as the most morally coherent solution to the century-old colonial conflict because it offers the best hope for reconciling the inalienable right of the indigenous Palestinians to self-determination and the acquired rights of the colonial settlers to live in peace and security, individually and collectively. Accepting colonists as equal citizens and full partners in building and developing a new shared society is the most magnanimous offer any oppressed indigenous population can present to its oppressors, but for such to be attained, settlers must shed colonial privileges and character, accept justice, unmitigated equality, and conscious integration into the region. Building a just and lasting peace anchored in international law and universal human rights, conducive to ethical coexistence requires the ethical decolonization, or de-Zionization of historic Palestine. Such a process is premised on a revitalized, democratized Palestinian civil resistance movement with a clear vision for a shared, just society and effective worldwide support for reaffirming Palestinian rights and ending Israel's violations of international law and universal rights. By emphasizing the equality of humanity as its most fundamental principle, this paper shows that the proposed secular democratic state promises to transcend national and ethnic dichotomies that now make it nearly impossible to envision reaching any just solution to the most intricate questions.
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Plechová, Viera. "Humanism and Ethos in the Works of Ralph Waldo Emerson." Ars Aeterna 6, no. 1 (June 1, 2014): 39–45. http://dx.doi.org/10.2478/aa-2014-0006.
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Abstract The article deals with the ideas of humanity and morality as reflected in the works of R. W. Emerson, the main representative of an intellectual movement called American transcendentalism. It conveys basic facts about the movement and focuses on the key aspects of Emerson’s transcendental philosophy, particularly his concept of the Over-soul and his concept of Nature, which gave his humanistic philosophy a religious and moral accent. Due to it, Emerson’s religious humanism also became the basis of American democratic individualism. The article offers insight into Emerson’s ideas on morality and ethical behaviour, which challenge us to live in harmony with God and nature.
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Sukalo, Ognjen. "Conceptual narratives, ecological heeds, social purposes and subjective ends of natural building movement." Facta universitatis - series: Architecture and Civil Engineering 14, no. 2 (2016): 201–21. http://dx.doi.org/10.2298/fuace1602201s.
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Architecture built in materials colloquially named ?natural? represents one of the most autonomous and most iconic branches of building practices with high ecological considerations (i.e. ?green building?). However, specific character of this architecture, its broad, consistent and coherent approach has seldom been assessed. This research pinpoints broadest conceptual, social and political positions of Natural Building movement - an informal movement. Conditions are determined in which these positions have been formed, together with reasons for which these practices have been ignored in scopes of dominant architectural discourses. Special attention is given to cultural and geographical origins (North America?s northwestern coast and its high arid continental Southwest), to integration of ethical, esthetical and lived experience, and finally to transformations of specialization, authorship and division of labour. Closing parts of the paper also offer examination and illustration of general range of explored phenomena. For this aim two specific architectural approaches are analyzed: Oregon Cob and Earthship, as well as findings and illustrations from construction of small experimental building constructed by the author in Bosnia and Herzegovina.
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Reynolds, Paige. "Spectacular Nostalgia: Modernism and Dramatic Form in Kate O'Brien's Pray for the Wanderer." Irish University Review 48, no. 1 (May 2018): 54–68. http://dx.doi.org/10.3366/iur.2018.0329.
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This essay draws attention to how the avant-garde undertakings of Irish Revivalism, particularly those of the dramatic movement, influenced Kate O'Brien's writing in the wake of high modernism. Published in 1938, Pray for the Wanderer espouses a nostalgia for the widespread, collective political and cultural activities that suffused Irish public life before the ascension of Éamon de Valera. It metabolizes dramatic form to showcase the limitations of the Free State, interrupting the novel's realist plot with extended monologues celebrating individualism. The novel's awkward form can be read as a considered political and ethical gesture pushing the narrative into the domain of modernist difficulty to impede and productively challenge the reader.
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Petasyuk, O. "THE PHENOMENON OF THE "EXECUTED RENAISSANCE" (FOR THE 80TH YEAR OF THE COMMEMORATION OF THE VICTIMS OF THE EXECUTION IN THE SANDARMOKH FOREST MASSIF)." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 132 (2017): 39–42. http://dx.doi.org/10.17721/1728-2640.2017.132.1.08.
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In this paper we review the contribution of the writers, poets and painters of the so-called "Executed Renaissance" to Ukrainian culture. We showcase the peculiarities and dimensions of this phenomenon. The Ukrainian National Revival of the 1920s is shown as a spiritual process and movement, a model of perception of the world of the executed generation. We try to outline the most important features of the Ukrainian elite's worldview and to showcase their political, ideological and ethical principles which partly caused further repressions. The creative process of the Ukrainian intellectual elite had stunning results: thousands of papers and translations of the world best fiction and non-fiction books, numerous poetic anthologies, bibliographical reference books, readers, monographs. This fast cultural growth was aborted by the World War I. The National Revolution of 1917 droved for a very short time a new spire of the cultural prosperity, but the establishing of the Soviet State directed this cultural Renaissance to its very end, so to say to the execution of the Ukrainian cultural elite.
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Marivoet, Salomé. "Sociological Approach on Sports Ethics in a Context of Social Change." Physical Culture and Sport. Studies and Research 49, no. 1 (October 1, 2010): 39–52. http://dx.doi.org/10.2478/v10141-010-0015-z.
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Sociological Approach on Sports Ethics in a Context of Social ChangeIn exploring sports ethics as a sociological phenomenon, I have tried to demonstrate how alterations in the nomos of the field of competitive practices (in the sense of Bourdieu), have unexpectedly unleashed a chain of events that have ultimately weakened the ethical principles of modern sport, imposing contradictions upon the way these are manifested in practice. Our theoretical approach to ethics was developed from the contribution of Durkheim, Weber and Elias.The universe of our study was the Portuguese reality during the Democratic state as a case study of the phenomenon. The information collected in our research has required different methods of analysis (qualitative and quantitative) and sources of data (official statistics, news from media, participate observation and interviews).Of the changes that took place in the last quarter of the 20th century in the Portuguese sports field, I have identified the inextricable interdependence of sporting, economic and symbolic dimensions as the main determining factor behind the victory-oriented approach to sporting action, which in turn has led to a radicalization of rival interests and an intensification of competition.As a result of this, there have been changes in the ethos of sporting interaction, weakening the principle of fair play and leading to an increase in practices that undermine it. This has meant that refereeing has become much more difficult, with increased distrust in the fairness of the competition, a situation which is aggravated by cases of corruption and doping. In this context, actors and organizations have become more involved in the ethical regulation of their sport in the Portuguese society. As a result, regulation has become more flexible and open to negotiation, both through institutional channels, and through strategies of pressure and persuasion in the (highly mediatized) public sphere. Thus, contingent solidarities have been strengthened to the detriment of organic solidarities.The growing distrust, together with the dynamics of surveillance and supervision launched in the 1990s, have also contributed to the activation of mechanical solidarities within groups with shared interests, in a context of opposition-confrontation or radicalization. This has been propitious to manifestations of collective violent revolt, and to the institution of forms of premeditated violence between some groups of ultra fans. Consequently, the undermining of ethical regularization has become even more visible, particularly in the field of top-level professional football.In response to the specific nature of the ethical conflicts in the sports figuration, states have intervened at national and European level by enshrining ethical principles in the form of legal provisions, defining systems of sanctions and penalties. This has resulted in a weakening of the autonomy enjoyed by sporting organizations, a principle that ultimately derived from the freedom of sporting associative movement in civil society.
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Gokcumen, Omer, and Michael Frachetti. "The Impact of Ancient Genome Studies in Archaeology." Annual Review of Anthropology 49, no. 1 (October 21, 2020): 277–98. http://dx.doi.org/10.1146/annurev-anthro-010220-074353.
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The study of ancient genomes has burgeoned at an incredible rate in the last decade. The result is a shift in archaeological narratives, bringing with it a fierce debate on the place of genetics in anthropological research. Archaeogenomics has challenged and scrutinized fundamental themes of anthropological research, including human origins, movement of ancient and modern populations, the role of social organization in shaping material culture, and the relationship between culture, language, and ancestry. Moreover, the discussion has inevitably invoked new debates on indigenous rights, ownership of ancient materials, inclusion in the scientific process, and even the meaning of what it is to be a human. We argue that the broad and seemingly daunting ethical, methodological, and theoretical challenges posed by archaeogenomics, in fact, represent the very cutting edge of social science research. Here, we provide a general review of the field by introducing the contemporary discussion points and summarizing methodological and ethical concerns, while highlighting the exciting possibilities of ancient genome studies in archaeology from an anthropological perspective.
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Piliaiev, Igor. "Confucianism and Protestantism: prospects for the East-West transcivilizational convergence." Ekonomìčna teorìâ 2020, no. 3 (October 20, 2020): 65–82. http://dx.doi.org/10.15407/etet2020.03.065.
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The aggravation of the struggle for global leadership between the United States and China in the context of rapidly developing globalization has brought to the fore the problem of a comparative analysis of the ethical and value foundations of socio-economic dynamics, innovativeness and competitiveness of the Euro-Atlantic (primarily Protestant) society, on the one hand, and the East Asian (primarily Confucian) society, on the other. The purpose of this study is to compare the religious and ethical systems of Confucianism and Protestantism in terms of their competitive advantages, compliance with the interests of global economic leadership, and mutual adaptability. The study applies the interdisciplinary approach, methods of synergetic, civilizational and world-system analysis. It is argued that the modernization potential and mental-value compatibility of the Protestant and Confucian worlds is much higher than that of respectively the Protestant and the post-Soviet Eurasian. The key correspondences of ethical-value principles and motivations of Protestant and Confucian cultures in their genetics, historical dynamics and modern dimension have been determined. It is shown that such fundamental principles of modern Western society as pluralism and the rule of law have their traditional correspondences, albeit in a transformed form, among the core values of Chinese and, geographically wider, Confucian social culture. Therefore, the current trend of China’s return to its cultural roots, to Confucian ethics not only does not interfere with the process of modernization and the country’s movement towards global financial and economic leadership, but, on the contrary, contributes to these processes. In this regard, the prospects for a rational convergence of East and West values, primarily Protestantism and Confucianism, within the framework of a new globalized civilization of the future look rather likely.
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Petkovska, Sanja. "Vegetarijanstvo: etička, ekofeministička i biopolitička perspektiva." Issues in Ethnology and Anthropology 13, no. 1 (February 24, 2018): 193. http://dx.doi.org/10.21301/eap.v13i1.10.
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The position of animals in theoretical imagination and society stems from the historical naturalization of basic epistemological and ontological categories, the complex socio-cultural genesis of concepts whose assumptions are not easy to unravel nowadays. The given understanding of subjectivity and sociability entails nature as its opposite, but also that all other categories in border classification areas are a priori subordinate to human interests and goals. The debates that took place during the 1970s and 1980s, when it comes to animal rights movements and the ecofeminist movement, have made some sort of confusion in the then accepted approach to this issue. However, only recently has the current biopolitical theory, by posing the question of human determinism and taking into account the conceptual breakthroughs related to the boundary between biological species, established in modern discourse, brought significant innovations in the debate on vegetarianism. In order to explain the shifts that can be made in the debate in the area that opened up with biopolitical theory, two arguments that have dominated the debate for a long time - ethically and ecofeministically – are subjected to critical analysis. While the ethical and ecofeminist standpoints are focused on the categories of political subjectivity and anthropocentric assumptions, biopolitics raises the issue of overcoming the deep ambivalence of normative and practical solutions that characterize the human attitude towards animals and their planned and systematized killing for the requirements of the food industry.
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Pearce, S. J. "“The Types of Wisdom Are Two in Number”: Judah ibn Tibbon’s Quotation from the Iḥyā’ ‘ulūm al-Dīn." Medieval Encounters 19, no. 1-2 (2013): 137–66. http://dx.doi.org/10.1163/15700674-12342127.
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Abstract The present study bears out an early twentieth-century suggestion that the twelfth-century Andalusi physician, translator, merchant and lexicographer Judah ibn Tibbon quoted directly from the Iḥyā’ ‘ulūm al-dīn, the theological magnum opus of Abū Ḥāmid al-Ghazālī, in the ethical will he wrote to his son Samuel. In addition to demonstrating, through a consideration of lexicographical evidence, that a sentence from that summa was indeed quoted, in Hebrew translation, in the text of the ethical will, the present article will set that quotation into its context as a part of the Tibbonid drive toward literal, word-for-word translation from Arabic into Hebrew. It will further consider the significance of the authorial decision by Judah ibn Tibbon, who fled Granada for Provence following the advent of Almohad rule in Iberia to include, alongside Andalusi sources, direct quotation from al-Ghazālī, a text that formed part of the intellectual underpinning of the Almohad movement.
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Patel, Nimisha, Amanda C. de C. Williams, and Blerina Kellezi. "Reviewing outcomes of psychological interventions with torture survivors: Conceptual, methodological and ethical Issues." Torture Journal 26, no. 1 (September 6, 2018): 15. http://dx.doi.org/10.7146/torture.v26i1.108060.
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Background: Torture survivors face multiple problems, including psychological difficulties, whether they are refugees or remain in the country where they were tortured. Provision of rehabilitation varies not only with the needs of survivors and resources available but also with service models, service provider preferences and the local and country context. Despite increasing efforts in research on the effectiveness of psychological interventions with torture survivors, results are inconclusive.
Methods: We undertook a Cochrane systematic review of psychological, social and welfare provision, with meta-analysis to best estimate efficacy. The process raised conceptual, methodological and ethical issues of relevance to the wider field. Findings: We searched very widely, but rejected hundreds of papers which recommended treatment without providing evidence. We found nine randomized controlled trials, from developed and under-resourced settings. All conceptualized survivors’ problems in psychiatric terms, using outcomes of post-traumatic stress symptoms, distress, and quality of life, by self-report, with or without translation or unstandardized interpretation, and with little mention of cultural or language issues. None used social or welfare interventions. Four related studies used narrative exposure therapy (NET) in a brief form, and without ensuring a safe setting as recommended. Five used mixed methods, including exposure, cognitive behavioral therapy, and eye movement desensitization. Combined, the studies showed no immediate improvement in PTSD, distress, or quality of life; at six months follow-up, a minority showed some improvement in PTSD and distress, although participants remained severely affected.
Conclusions: While applauding researchers’ commitment in running these trials, we raise ethical issues about exposure in particular, and about the effects of shortcomings in methodology, particularly around assessment using unfamiliar cultural frameworks and language, and the lack of concern about dropout which may indicate harm. The issues addressed aid interpretation of existing research, and guide clinical practice as well as future studies evaluating its effectiveness.
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Gherlone, Laura. "Semiotics and interdisciplinarity: Lotman’s legacy." Sign Systems Studies 41, no. 4 (December 17, 2013): 391–403. http://dx.doi.org/10.12697/sss.2013.41.4.01.
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A particular aspect of Juri Lotman’s semiotic theory is, without a doubt, the acknowledgment of the impossibility of adopting a single scientific language for the comprehension of processes underlying cultural dynamics. In his last work, Unpredictable Mechanisms of Culture, Lotman underscores that natural sciences and humanities have to search for the unity of the incompatible through a profound meta-linguistic dialogue. Th is can happen only considering the reality in its antinomies, or as informed by a plurality of languages reciprocally aimed to express the real movement of objects – a heterogeneous and contradictory movement: hence, Lotman’s suggestion (which is also his ethical legacy) that the Aristotelian polyhedral unity of science be returned to. The aim of this paper is to retrace Lotman’s relationship with the ideas of science, scientificity and interdisciplinary method, stressing his last reflections concerning the urgency of returning to the Aristotelian unified structure of knowledge, or a form of knowledge in which different and never completely mutually translatable scientific languages coexist autonomously, while being in a dialogue.
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Bivins, Jason C. "“Beautiful Women Dig Graves”: Richard Baker-roshi, Imported Buddhism, and the Transmission of Ethics at the San Francisco Zen Center." Religion and American Culture: A Journal of Interpretation 17, no. 1 (2007): 57–93. http://dx.doi.org/10.1525/rac.2007.17.1.57.
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AbstractThere is little reckoning with the development of religions in the United States without confronting the related processes of importation and appropriation. This article explores these processes specifically as reflected in the story of the San Francisco Zen Center. Partaking of an interpretative ethos established by the nineteenth-century Transcendentalists and refined during the 1950s “Zen boom,” the architects of the SFZC's communalism shaped this complicated tradition specifically for disaffected young practitioners seeking an experiential path beyond their middleclass, Judeo-Christian backgrounds. It was during the 1983 scandals surrounding SFZC leader, Richard Baker-roshi, that many of the interpretive lacunae—specifically, a relative inattention to ethical languages—became readily apparent. This article accounts for these scandals historically (by situating them in the history of American appropriations of Buddhism and of the religious disaffection of the post-World War II period) and theoretically (by reading the SFZC's patterns of transmission and interpretation through the category “interpretative double movement). This double movement among practitioners captures the ways in which those in search of an alternative to their religious culture impose their own idiosyncratic values onto another religious tradition, all the while remaining paradoxically within the interpretive confines of the culture they hope to escape. Reading this complicated history—including both its “scandals” and their aftermaths—through such categories sheds light on the ways in which American religious exchanges are enacted and identities constructed.
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DEVJI, FAISAL. "MORALITY IN THE SHADOW OF POLITICS." Modern Intellectual History 7, no. 2 (July 1, 2010): 373–90. http://dx.doi.org/10.1017/s1479244310000120.
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Having put an end to his first great movement of non-cooperation following the First World War, Gandhi sat down to learn the lessons of this early experiment in mass politics. In 1926 he went on to impart these lessons to his fellow workers in the Sabarmati Ashram by way of a series of lectures on the Bhagavad Gita. Gandhi was interested in exploring the relations between violence and non-violence, which he thought were so intimate that one could very easily turn into the other. Seeking out the Archimedean point that made such a turning possible, the Mahatma had occasion to criticize any ethics that would divide good from evil on the basis of a moral calculus. How, he asked, was an ethics possible that recognized the intractability of ignorance and compulsion? Any ethical system that relied upon knowledge and choice, he thought, was either deluded or true only for a very small elite. A common ethics, then, had to be one which recognized ignorance and compulsion not negatively, as posing limits to moral life, but rather in the form of positive virtues like duty and obedience. Gandhi's commentary on the Gita was therefore an attempt to think about moral action in the context of ignorance and compulsion, which he did by focusing on the integrity of the act itself divested of the idealism lent it by any moral calculus.
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Bolger, Andrew, and Christopher Collins. "Sustainable Justice: Community Connections, Lower Debt, and the Process of Becoming a Work College." Sustainability 10, no. 11 (November 5, 2018): 4046. http://dx.doi.org/10.3390/su10114046.
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This study presents the findings that emerged in a qualitative policy-oriented case study of an institution’s transition to a work college in the United States of America. Researchers collected 32 individual interviews, along with other observational data and institutional archives to understand the appeal of federal policy and government investment in the institution’s transition to a work college. From this data, two findings emerged that promoted the sustainability of the institution: Educational Justice Promotes Cultural Sovereignty and Academic Activism and Political Connections. What emerged in the analysis of the findings was that notions of access, affordability, dignity, sovereignty, and justice are all expressions of sustainability in higher education, which is one part of a societal ecosystem. The institution’s movement toward a work college model created a more sustainable educational model that allowed the institution to access federal policies and government investment inclined toward employability, promote its community, and develop significant political connections and advocacy. Throughout the transition, the institution exhibited profound ethical vision of higher education. This ethical vision—justice through education—stretched beyond the boundaries of the institution and into its adjacent neighborhood, city, and nation.
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Bertuzzi, Niccolò. "Contemporary animal advocacy in Italy." Modern Italy 24, no. 1 (July 25, 2018): 1–20. http://dx.doi.org/10.1017/mit.2018.21.
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In spite of the great tradition in social movement studies, Italy completely lacks any contribution regarding animal advocacy from the point of view of political sociology. This is despite the fact that, as in the rest of Western societies, interest in the wellbeing, rights and status of non-human animals is growing. This can be seen both among the general population and in the very varied organised forms of welfare and activism. In this article, we will investigate this internal differentiation, starting from an initial stratification in welfare, protectionism and anti-speciesism, and focusing in particular on the following two aspects: ethical values; and political ‘careers’ and multi-membership affiliations. The investigation was accomplished by means of 20 semi-structured interviews and an online questionnaire answered by 704 volunteers and activists. The tripartition hypothesised was confirmed, although with a few exceptions: more progressive values emerged among anti-speciesists, and conservative positions among protectionists and welfarists, but the overall spectrum is characterised by utilitarian perspectives. Similarly, previous experience in the specific field of animal advocacy is typical of the protectionist area, while anti-speciesists also come from other opposition movements.
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Bolt, Barbara. "Rhythm and the Performative Power of the Index: Lessons from Kathleen Petyarre's Paintings." Cultural Studies Review 12, no. 1 (August 5, 2013): 57–64. http://dx.doi.org/10.5130/csr.v12i1.3413.
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Is it possible to find an ethical and generative way to speak about the ‘work’ of Indigenous art? Regardless of what prohibitions exist to protect sacred knowledge from the gaze of Western eyes, Indigenous work is circulating; it is being read, misread, interpreted, misinterpreted and otherwise known. How can a non-Indigenous person ‘speak’ about Indigenous art without reducing it to the diagram, collapsing it into Western modes of knowing, or intruding into the domain of restricted cultural information? Given the lessons of the Indigenous cultural practices, I propose that the work of art is performative and not merely representational. Through attention to the operation of rhythm in Kathleen Petyarre’s paintings, I propose to reconfigure contemporary understandings of performativity. In this formulation I will argue that in the dynamic productivity of the performative act, the world intrudes into practice, and in a double movement, practice casts its effects back towards the world. In this way I suggest that just as life gets into images, so imaging also produces reality. This mutual reflection is the work of art.
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Bruno-Jofré, Rosa. "The «Long 1960s» in a Global Arena of Contention: Re-defining Assumptions of Self, Morality, Race, Gender and Justice, and Questioning Education." Espacio, Tiempo y Educación 6, no. 1 (January 1, 2019): 5–27. http://dx.doi.org/10.14516/ete.256.
Full textAbstract:
I argue that the global dissent of the 1960s is part of a political cultural constellation with many fronts, political conjonctures and religious intersections, in addition to a new sense of being that informed subjectivities and desires. The configurational components examined in this article include secularization, Vatican II, and the emergence of liberation theology in Latin America, as well as the New Left, the Cuban Revolution and the context of the Cold War; the legacy of the civil rights movement and its impact; second wave feminism and a new understanding of gender relations; art as a vehicle for ideas and agendas; the global dissension conveyed in the students’ insurrection and repercussions; and education as a tool for change. The article identifies relevant connections between the events and processes that challenged the social and political order across space, and explores the emergence of a contesting ethical framework.
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Denison, Jim. "“Messy Texts”, or the Unexplainable Performance." International Review of Qualitative Research 3, no. 1 (May 2010): 149–60. http://dx.doi.org/10.1525/irqr.2010.3.1.149.
Full textAbstract:
Following global efforts to impose an orthodoxy on knowledge generation that is above all, evidence-based, a number of social science scholars have begun to question the very ground on which evidence has been given its cultural and canonical purchase (e.g., Denzin & Giardina, 2008). For coach educators, this debate raises a number of relevant questions. For example, how should evidence be represented when researching coaches' effectiveness? Or, how should evidence be used to help coaches identify and solve problems? Further, what implications does the evidence-based movement have for the development of ethical coaching practices? In this paper, I present two narratives that show how these questions played out in two coaching contexts—one in the field and one in the classroom. I conclude by problematising various apparatuses of knowledge and evidence present in sport that define the conditions of acceptable coach education scholarship (Foucault, 1980).