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Academic literature on the topic 'Fluidity of morality'
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Journal articles on the topic "Fluidity of morality"
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Harrill, J. Albert. "Ethnic Fluidity in Ephesians." New Testament Studies 60, no. 3 (2014): 379–402. http://dx.doi.org/10.1017/s0028688514000046.
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This essay examines Ephesians in light of current research in ethnic studies. The methodological advance of such an approach is twofold: first, it moves the exegesis of the domestic codes to the wider frame of the letter; and, second, it goes beyond the limited hermeneutical framework of the ‘origins’ of the reconciliation language to the more productive examination of its function in the text. The concept of ‘one new humanity’ provides evidence for the author's ethnic reasoning, which participated in ancient cultural affirmations of the essential fluidity and changeability of all ethnicity. The author of Ephesians domesticates the mythical language of baptism by making it fit the conventional morality of a household economy, thus presenting the letter's most important ecclesiological concept, that of ‘the body of Christ’, as a unity that is more moral than mythic.
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Zhu, Nan, Hui Jing Lu, and Lei Chang. "Understanding the diversity and fluidity of human morality through evolutionary psychology." Evolutionary Behavioral Sciences 14, no. 4 (2020): 404–9. http://dx.doi.org/10.1037/ebs0000220.
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Hammood, Mohammed Sami, and Murtada Ali Hussein. "GENDER FLUIDITY: A CRITICAL STUDY OF JEET THAYIL’S NARCOPOLI." International Journal of Education Humanities and Social Science 08, no. 02 (2025): 663–67. https://doi.org/10.54922/ijehss.2025.0946.
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The major aim of present study has to explore gender fluidity in Jeet Thayil’s Narcopolis. The gender fluidity is postmodern term that shows the psychological, physical, and physiological changes in an individual with the passage of time. It challenges the traditional binary gender system that shows the mental and physical transformations in the individual in identity, desire, and selfperception. Set in the late 1970s Bombay, the novel Narcopolis represents the city of Mumbai as an urban landscape dominated by crime, drug trade, and the sex industry. The novel unfolds dark sides of the city of Mumbai and its chaotic environment in which the individual’s identity, gender, morality and religion are constantly changing with the passage of time. Moreover, the novel exposes societal and economic diversities on the basis of issues unemployment and illiteracy, child abuse and violence both in domestic and public workplaces. The novel has a multilayer narrative that captures the complexities of life in an evolving and morally ambiguous urban space.
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Shivani Mishra and Ritu Pandey. "The Market of Morality: Ethical Dilemmas in the Capitalist World of Aravind Adiga." Creative Launcher 10, no. 2 (2025): 64–72. https://doi.org/10.53032/tcl.2025.10.2.08.
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This paper explores the ethical dilemmas within the capitalist framework depicted in Aravind Adiga’s novels, focusing on The White Tiger, Last Man in Tower, and Selection Day. It critically examines the tension between morality and materialism, analyzing how Adiga’s protagonists navigate corrupt socio-economic structures to achieve success. By drawing on neoliberal critiques, the research highlights the commodification of ethics in modern India and how financial incentives often override traditional moral considerations. Employing a multidisciplinary approach, the study integrates literary criticism, economic theory, and moral philosophy to establish a new conceptual framework: “Ethical Fluidity under Capitalist Pressures.” This framework explores how individuals adjust their moral principles in response to economic incentives and systemic corruption. Additionally, the study introduces the concept of “Moral Debt” to demonstrate how accumulated ethical compromises shape future decision-making. By positioning Adiga’s works within broader discourses on capitalism, morality, and social justice, this paper offers fresh insights into the socio-economic conditions shaping individual ethics in contemporary Indian fiction. The analysis underscores how Adiga critiques neo-liberalism’s impact on personal integrity, revealing that morality within a capitalist system is often a negotiable commodity rather than an absolute principle. Ultimately, this research argues that Adiga’s narratives serve as cautionary tales, compelling readers to reconsider the ethical costs of economic ambition in an increasingly commodified world.
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Dr, Neha Kumari, and Kumar Vegad Ravi. "Morality in Crisis: Are God's Commandments Relevant in Brecht's Szechwan?" Criterion: An International Journal in English 15, no. 6 (2024): 485–97. https://doi.org/10.5281/zenodo.14606183.
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Bertolt Brecht’s <em>The Good Person of Szechwan</em> critiques the hegemony of universal moral ideals, particularly the practicality of God’s Ten Commandments in a corrupt and self-serving world. The binary opposition between Shen Te and her alter ego Shui Ta symbolises the clash between idealism and pragmatism. It exposes the limitations of absolute morality in complex societal structures. Shen Te’s kindness and adherence to moral commandments reflect the rigidity of hegemonic ideologies, yet, her survival necessitates the emergence of Shui Ta, embodying the hybridity required to navigate societal power dynamics. Through the lens of contextualism and cultural relativism, the article explores how truth and morality are shaped by societal pressures and situational realities rather than being universal constructs. Shen Te’s “Othering” as a good person within a corrupt society further illustrates the impracticality of rigid moral systems. At the same time, Shui Ta’s practicality challenges these norms, enabling her to reclaim power and protect her innocence. Brecht subverts traditional moral ideals by portraying the gods as detached figures whose commandments fail to address real-world challenges, offering an ideological critique of divine expectations. The article argues that morality must be flexible and adaptive, shaped by cultural and structural contexts rather than imposed universally. By aligning the moral crises in the play with modern societal issues, this study invites readers to reconsider the relevance of divine commandments, emphasizing the fluidity of truth and ethics. Brecht’s narrative ultimately asserts that survival in an ever-changing world requires the coexistence of ethical integrity and practical realism, urging a nuanced and situational approach to morality.
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Abraham, Nevine. "Censorship, public opinion and the representation of Coptic minority in contemporary Egyptian cinema: The case of Amr Salama’s Lamo’aķhza (Excuse My French) (2014)." Journal of African Cinemas 13, no. 2 (2021): 181–96. http://dx.doi.org/10.1386/jac_00053_1.
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Censorship decisions on cinematic works in Egypt have been characterized by their inconsistency due to the intentional lack of definition of what would constitute a threat to politics, religion and morality. Such fluidity has forced filmmakers to practise self-censorship and deterred them from tackling Coptic problems for fear of igniting sectarianism, as censorship would claim. This article shows the role of public opinion during the period of political instability and aspiration for freedom after the 25 January 2011 Egyptian Revolution in facilitating the approval of the controversial script of Amr Salama’s Excuse My French (2014), which deals with the issue of discrimination against minority Copts in public schools, after five rejections by the censors.
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Kovalev, A. A., and V. L. Mrochko. "The Genesis of the Dialectical Connection of Law and Social Theory. Transformation of social — from right to power." Ekonomicheskie i sotsial’no-gumanitarnye issledovaniya, no. 4(28) (December 2020): 77–86. http://dx.doi.org/10.24151/2409-1073-2020-4-77-86.
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The author draws a parallel between social and legal studies. Using the laws of logic and achievements of thinkers of XIX — XX centuries, the author analyzes the complementarity of law and social, when social creates its jurisdiction, and the law provides the structure of social. The integration of legal pluralism into social theory is considered, the atrophy of social theory is shown, as well as the fluidity of thinking systems and theories of society in the post-modern era, according to research by leading theorists. The author designates questions about the revision of the nature and scope of law, about the opposition of law and governance. Noting the stability of the legal institution to complex societies in modern theories, the author concludes the congruence of law and morality in the social system.
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Veissière, Samuel Paul Louis. "“Toxic Masculinity” in the age of #MeToo: ritual, morality and gender archetypes across cultures." Society and Business Review 13, no. 3 (2018): 274–86. http://dx.doi.org/10.1108/sbr-07-2018-0070.
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Purpose This paper aims to take the “toxic masculinity” (TM) trope as a starting point to examine recent cultural shifts in common assumptions about gender, morality and relations between the sexes. TM is a transculturally widespread archetype or moral trope about the kind of man one should not be. Design/methodology/approach The author revisits his earlier fieldwork on transnational sexualities against a broader analysis of the historical, ethnographic and evolutionary record. The author describes the broad cross-cultural recurrence of similar ideal types of men and women (good and bad) and the rituals through which they are culturally encouraged and avoided. Findings The author argues that the TM trope is normatively useful if and only if it is presented alongside a nuanced spectrum of other gender archetypes (positive and negative) and discussed in the context of human universality and evolved complementariness between the sexes. Social implications The author concludes by discussing stoic virtue models for the initiation of boys and argues that they are compatible with the normative commitments of inclusive societies that recognize gender fluidity along the biological sex spectrum. Originality/value The author makes a case for the importance of strong gender roles and the rites and rituals through which they are cultivated as an antidote to current moral panics about oppression and victimhood.
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Einspahr, Jennifer. "The Beginning that Never Was: Mediation and Freedom in Rousseau's Political Thought." Review of Politics 72, no. 3 (2010): 437–61. http://dx.doi.org/10.1017/s0034670510000318.
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AbstractUpon close examination of Rousseau's accounts of human development, we find that Rousseau presents us with paradoxical chronologies in which the experience of supposed immediacy from which humans are said to originate always seems to be informed by, and even require, previous mediation. More specifically, reflection, comparison, and imagination are thought to exist only after the onset of perfectibility, but these mediating capacities are always already present in pity and self-love, as well as for the “independent” savage, calling into question the possibility that any human sentiment or condition could be immediately accessible and fundamentally imbuing human life with ambiguity, fluidity, and disorder. Consequently, morality and freedom for Rousseau require the negotiation, stabilization, or management of the unstable “things between” human beings and their experiences, the object world, and others, even as such management is best hidden from view and experienced as given and true.
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McDonald, Terrance H. "Conceptualizing an Ethology of Masculinities." Men and Masculinities 21, no. 1 (2016): 56–71. http://dx.doi.org/10.1177/1097184x16652662.
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Rather than a definition or redefinition of masculinity, or masculinities, this article asks what can masculinities do? To explore this question, I map the possibilities that Deleuze and Guattari’s philosophy of immanence offer masculinities theory. Through a theoretical encounter with Deleuze, Guattari, Spinoza, and Gatens, I seek to open up an alternative conceptualization of masculinities that moves away from morality—transcendent judgments of good or bad—and toward an ethics that privileges our capacities for affecting and being affected. While masculinities studies and gender theory has proposed related notions concerning gender fluidity and resisting gender binaries, this article proposes an alternative through Deleuze’s and Gatens’ readings of Spinoza’s Ethics that radically challenges the mind–body split that informs traditional lineages of Western philosophy. What is at stake for this essay is the ability to conceive of masculinities as creative force with no allegiance to the male body other than its capacity to affect or be affected.
Books on the topic "Fluidity of morality"
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Aderinto, Saheed. Men, Masculinities, and the Politics of Sexual Control. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038884.003.0007.
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This chapter examines men's reactions to prostitution legislation. Different contours of masculinities informed by location and by political and economic power influenced the degree of condemnation of or support for anti-prostitution laws. Men's reactions also differed depending on the age of prostitutes. A question that seemed relevant for this discussion of men's sexual politics is what it might take for moralists to become defenders of prostitutes' rights. The change of identity from being a moralist to an advocate for prostitutes' rights underscores the fluidity of debates about prostitution and the shifting positions of moralists. In “defending” prostitutes' rights against the injustice of the colonial state, men deployed the vocabularies of political and cultural nationalism, as they highlighted the integrity of “traditional” customs or criticized the British for imperial failure.
Book chapters on the topic "Fluidity of morality"
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Rose, Jacqueline. "Something Amiss." In Clinical Encounters in Sexuality. punctum books, 2017. https://doi.org/10.21983/p3.0167.1.24.
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RoseThere is something amiss. On that much queer theory and psy-choanalysis agree. For both of these ways of engaging with the world, the dominant, normative, regulations of sexual life are a lie. Freud (1908) spoke of the “injustice” of expecting one form of sexual behavior from us all. “It is one of the obvious social injustices [eine der offenkundigen sozialen Ungerechtigkeiten],” he wrote in his essay “‘Civilised’ Sexual Morality and Mod-ern Nervous Illness,” “that the standard of civilisation should demand from everyone the same conduct of sexual life” (192). Except, he added, the injustice is normally wiped out by diso-bedience—Nichtbefolgen—or non-observance of the norm. The psychoanalytic subject is restless. She puts up a fight in her dreams. Nor is her rebellion restricted to the night time alone. She has thoughts she does not share. Sometimes she herself does not know what these are. Even in the putative calm of the day, when everything is meant to be safe, she can be surprised by herself. Such moments may allow a moment of escape from the norms that bind her—the norms of civilization which, as we see from his essay’s title, Freud was careful to put in scare quotes. But these moments, inklings of another unconscious life, might also trail behind them ways of being which she would prefer not to know or to forget. Whatever her sexual orientation, this is likely to be the case. There is no clear or easy resting place in the mind. Fluidity, plasticity—the catch-words of recent theory — do not halt on request. The way-stations may be enticing or bleak. You cannot turn the unconscious into a manifesto (which is why Freud disagreed with the surrealists). For psychoanalysis, it is axiomatic that we never fully know who we are.
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Sehlikoglu, Sertaç, and Merve Kütük-Kuriş. "Locating Women and the Expansion of Islamic Morality in the New Turkey." In The Oxford Handbook of Religion in Turkey. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780197624883.013.27.
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Abstract This chapter discusses the formation of new Muslim female selves in New Turkey. Drawing on Sehlikoglu and Kütük-Kuriş’s separate longitudinal field research conducted in Istanbul since the early 2000s, this chapter explores how Muslim women navigate the political and socioeconomic transformations that Turkey underwent during the AKP rule. It critically engages with the existing literature on Muslim women that adopts limited tropes, overlooking the intricate ways in which Muslim women’s desire for agentive, consumerist, and entrepreneurial lifestyles complicates notions of modernity and extends the boundaries of Islamic orthodoxy. The chapter focuses on Muslim women’s aspirations in the realms of leisure, highlighting how they propose diverse and contested interpretations within the realm of Islamic morality. While recognizing that these performances do not necessarily align with the dominant feminist clusters, we centralize women’s own interpretations which complicate the underlying thesis of gendered Islam. We contribute to the literature on Muslim women’s subjectivity and resonate with anthropological and sociological scholarship on Muslim geographies worldwide, underscoring the fluidity, multiplicity, and multifaceted aspect of self-making in the lives of Muslim women.
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Vogel, Christoph N. "Ethical Monopolies." In Conflict Minerals, Inc. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197659649.003.0006.
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Abstract This chapter combines ethnographic insights with survey data into the impact of transnational minerals regulation. Through the prism of iTSCi, a private sector-led mineral traceability initiative, it explains how due diligence and transnational regulation impact local livelihoods, market access, and the fluidity of property regimes. The chapter explains how new, incoming regulation contributes to disarticulating supply chains and creating buyer-end monopolies. Justified by the need to offer due diligence by tracing mineral bags from mines to markets, iTSCi works through a territorializing logic of incorporating specific mining sites into its clean supply chains. This, the chapter highlights, has two major implications. In those sites included in the traceability scheme, local producers are forced into monopsony (buyer-end monopoly) and face pressure due to the lack of competition among trading houses and smelters. In other mining sites, not (yet) partaking in the scheme, miners are de facto excluded from access to legal markets. Both scenarios lead to decreasing local revenue. The chapter then closes with a broader reflection on the disjuncture between the demands of Western consumers and the livelihoods of mining communities in eastern Congo. It argues, similar to other policy fields, that the definition of global values and morality is a highly contested and diverse playing field.
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Schopp, Andrew. "‘Gettin’ Dirty’: Tarantino’s Vengeful Justice, the Marked Viewer and Post-9/11 America." In American Cinema in the Shadow of 9/11. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474413817.003.0009.
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Andrew Schopp argues that the representation of morality and history in Inglorious Basterds (2009), Django Unchained (2012) and The Hateful Eight (2015) is a particularly complicated and distinctly post-modern one, inherently connected to the American vision of the world after 9/11. His analysis of Tarantino's texts from the perspective of justice, civilisation and revenge make an invaluable contribution to existing commentaries on Tarantino's work. He also considers their status as allohistorical narratives (commonly referred to as alternative history) which encompasses an awareness of the fact that Tarantino’s films are seemingly divided into a unified diegetic world in which a significant number of his characters reside (see Reservoir Dogs [1992], Pulp Fiction [1994], Inglorious Basterds, Django Unchained and The Hateful Eight) and the films that these characters might go to see in this alternate universe (Death Proof [2007], Kill Bill: Volume One [2003], Kill Bill: Volume Two [2004]). On the surface a range of interrelated strands connect his films like the branding of Red Apple cigarettes, characters being related to each other i.e. the Vega brothers in Pulp Fiction and Reservoir Dogs, Sergeant Donny Donowitz in Inglourious Basterds being the father of filmmaker Lee Donowitz in True Romance (1993), and recently ‘English’ Pete Hickox in The Hateful Eight being an ancestor of Archie Hickox in Inglorious Basterds, but this fluidity is complicated even further both by Tarantino’s liberal appropriation of material from other sources as inspiration and they way the films seem to both reflect, engage and even comment on each others' narratives.