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Journal articles on the topic 'Happiness and Morality'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Elizondo, E. Sonny. "Morality is its own Reward." Kantian Review 21, no. 3 (October 25, 2016): 343–65. http://dx.doi.org/10.1017/s1369415416000236.

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AbstractTraditionally, Kantian ethics has been thought hostile to agents’ well-being. Recent commentators have rightly called this thought into question, but they do not push their challenge far enough. For they assume, in line with the tradition, that happiness is all there is to well-being – an assumption which, combined with Kant’s rationalism about morality and empiricism about happiness, implies that morality and well-being are at best extrinsically related. Drawing on Kant’s underappreciated discussion of self-contentment, an intellectual analogue of happiness, I reconstruct an alternative account of morality’s relation to well-being. Morality is intrinsically related to well-being – and so is its own reward – not because it makes us happy but because it makes us self-contented.

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2

Cessario, Romanus. "The Morality of Happiness." International Philosophical Quarterly 35, no. 2 (1995): 238–39. http://dx.doi.org/10.5840/ipq199535218.

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3

Inwood, Brad. "The Morality of Happiness." Ancient Philosophy 15, no. 2 (1995): 647–65. http://dx.doi.org/10.5840/ancientphil199515227.

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4

Bobonich, Christopher, and Julia Annas. "The Morality of Happiness." Philosophical Review 104, no. 2 (April 1995): 265. http://dx.doi.org/10.2307/2185981.

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5

White, Stephen A., and Julia Annas. "The Morality of Happiness." American Journal of Philology 116, no. 3 (1995): 498. http://dx.doi.org/10.2307/295339.

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6

Brülde, Bengt. "Happiness, morality, and politics." Journal of Happiness Studies 11, no. 5 (May 4, 2010): 567–83. http://dx.doi.org/10.1007/s10902-010-9207-9.

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7

Ingham,, Mary Beth. "Duns Scotus, Morality and Happiness." American Catholic Philosophical Quarterly 74, no. 2 (2000): 173–95. http://dx.doi.org/10.5840/acpq200074225.

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8

Bloomfield, Paul. "Morality is necessary for happiness." Philosophical Studies 174, no. 10 (July 14, 2016): 2613–28. http://dx.doi.org/10.1007/s11098-016-0729-9.

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9

Bett, Richard. "Julia Annas., The Morality of Happiness." International Studies in Philosophy 28, no. 2 (1996): 108–9. http://dx.doi.org/10.5840/intstudphil199628280.

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10

Annas, Julia. "Precis of The Morality of Happiness." Philosophy and Phenomenological Research 55, no. 4 (December 1995): 909. http://dx.doi.org/10.2307/2108340.

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11

Williams, Thomas. "How Scotus Separates Morality from Happiness." American Catholic Philosophical Quarterly 69, no. 3 (1995): 425–45. http://dx.doi.org/10.5840/acpq199569323.

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12

GASKIN, RICHARD. "Julia Annas: The Morality of Happiness." Mind 104, no. 416 (1995): 881–84. http://dx.doi.org/10.1093/mind/104.416.881.

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13

Bloomfield, Paul. "GOOD TO BE BAD?" Think 14, no. 40 (2015): 51–55. http://dx.doi.org/10.1017/s1477175615000032.

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It is often thought that the first question of morality is ‘Why be moral?’, but since it is often thought that morality opposes our happiness, it is best to start with the question, ‘Why not be immoral?’. An answer is given: being immoral is self-disrespecting, and self-respect is necessary for happiness.

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14

Bagaric, Mirko. "Internalism and the part-time moralist." Consciousness & Emotion 2, no. 2 (December 31, 2001): 255–71. http://dx.doi.org/10.1075/ce.2.2.05bag.

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This paper contends that internalism with respect moral motivation (the view that we are always moved to act in accordance with our moral judgments) is wrong. While internalism can accommodate amoralists, it cannot explain the phenomenon of ‘part-time moralists’ — the person who is (ostensibly at least) moved by some of his or her moral judgments but not others — and hence should be rejected. This suggests that moral judgments are beliefs (or conscious representations) as opposed to desires. It is contended that morality consists of the set of principles which will maximise happiness and that our moral consciousness is motivated when a desire to maximise happiness is copresent with such a belief. Finally, it is argued that this does not entail that morality is a subjective or relative concept.

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15

Smith, Catherine. "Happiness, Competition, and Not Necessarily Arrogance in Kant." Kant-Studien 112, no. 3 (September 1, 2021): 400–425. http://dx.doi.org/10.1515/kant-2021-0022.

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Abstract Kant held that human beings are competitive and not very good at living together in harmony. He also held that the principle of one’s own happiness is the central opponent of the principle of morality. According to Allen Wood, these claims are related: the competitive tendencies Kant attributes to human nature reveal, according to Wood, that the very shape of our human idea of happiness is derived from a deep-seated arrogance, incompatible with morality. I argue, by contrast, that although Kant’s discussion of human nature reveals that human happiness is complicated by interpersonal comparisons and tensions, these are not immoral (or derived from immorality) and require no claims of innate human arrogance for their explanation. Consequently, these aspects of human nature are not themselves the reason that Kant considers our desire for happiness to be in conflict with our morality.

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16

Kraut, Richard. "The Morality of Happiness by Julia Annas." Philosophy and Phenomenological Research 55, no. 4 (December 1995): 921. http://dx.doi.org/10.2307/2108342.

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17

Phillips, Jonathan, Julian De Freitas, Christian Mott, June Gruber, and Joshua Knobe. "True happiness: The role of morality in the folk concept of happiness." Journal of Experimental Psychology: General 146, no. 2 (February 2017): 165–81. http://dx.doi.org/10.1037/xge0000252.

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18

Cooper, John M. "Eudaimonism and the Appeal to Nature in the Morality of Happiness: Comments on Julia Annas, The Morality of Happiness." Philosophy and Phenomenological Research 55, no. 3 (September 1995): 587. http://dx.doi.org/10.2307/2108440.

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19

Irwin, T. H. "Happiness, Virtue, and MoralityThe Morality of Happiness.Julia Annas." Ethics 105, no. 1 (October 1994): 153–77. http://dx.doi.org/10.1086/293682.

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20

Parry, Richard D. "Morality and Happiness: Book IV of Plato's Republic." Journal of Education 178, no. 3 (October 1996): 31–47. http://dx.doi.org/10.1177/002205749617800304.

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Book IV of the Republic offers a pioneering argument for the value of morality in its own right and as such stands at the head of an important strand of our moral tradition. Plato's Socrates argues that the human psyche has three “parts”: reason, a spirited part, and an irrational appetitive part. Each part seeks its own goods: primarily food, drink, and sex for appetite; victory, achievement, recognition and the like for the spirited part. Reason's wisdom is required, however, to correct for the shortsightedness of appetite and the blindness of ambition in seeking their respective goods Under reason's wise rule, the three together can form a just unity, a psychological commonwealth in which each part receives its just due. Their concerted action leads to treating others justly as well. Such justice in the soul, such psychic harmony, is worth more than any material advantage that might be gained by committing injustice.

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Parry, Richard D. "Morality and Happiness: Book IV of Plato's Republic." Journal of Education 179, no. 3 (October 1997): 31–47. http://dx.doi.org/10.1177/002205749717900304.

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Book IV of the Republic offers a pioneering argument for the value of morality in its own right and as such stands at the head of an important strand of our moral tradition. Plato's Socrates argues that the human psyche has three “parts”: reason, a spirited part, and an irrational appetitive part. Each part seeks its own goods: primarily food, drink, and sex for appetite; victory, achievement, recognition and the like for the spirited part. Reason's wisdom is required, however, to correct for the shortsightedness of appetite and the blindness of ambition in seeking their respective goods Under reason's wise rule, the three together can form a just unity, a psychological commonwealth in which each part receives its just due. Their concerted action leads to treating others justly as well. Such justice in the soul, such psychic harmony, is worth more than any material advantage that might be gained by committing injustice.

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22

Lee, Yu Taek. "Happiness and Morality : Focusing on Plato, Kant and Nietzsche." Journal Of pan-Korean Philosophical Society 91 (December 31, 2018): 127–55. http://dx.doi.org/10.17745/pkps.2018.12.91.127.

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23

Pereira, Rafael Rodrigues. "Virtue Ethics and the Distinction between Morality and Happiness." Revista Portuguesa de Filosofia 76, no. 1 (April 30, 2020): 93–124. http://dx.doi.org/10.17990/rpf/2020_76_1_0093.

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24

TÄNNSJÖ, TORBJÖRN. "Utilitarianism or Prioritarianism?" Utilitas 27, no. 2 (February 20, 2015): 240–50. http://dx.doi.org/10.1017/s0953820815000011.

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A simple hedonistic theory allowing for interpersonal comparisons of happiness is taken for granted in this article. The hedonistic theory is used to compare utilitarianism, urging us to maximize the sum total of happiness, with prioritarianism, urging us to maximize a sum total of weighed happiness. It is argued with reference to a few thought experiments that utilitarianism is, intuitively speaking, more plausible than prioritarianism. The problem with prioritarianism surfaces when prudence and morality come apart.

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25

Syafi'i, Muhammad. "ETIKA DALAM PANDANGAN AL-FARABI." Jurnal Ilmiah Ilmu Ushuluddin 16, no. 2 (January 31, 2018): 139. http://dx.doi.org/10.18592/jiu.v16i2.1522.

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Ethics is a philosophical part of axiology and becomes an important basis in the formation of morality. Today, ethics even becomes a serious individual matter that has an impact on human social life. There are many Islamic philosophers who highlight the theme of ethics within the philosophical framework, one of them is Abu Nasr Muhammad al-Farabi. His view of human action and especially of happiness shows his different mind from the previous philosopher. His view of happiness reflects the orientation of human life in the present that overriden by the crisis of existence. In addition, some of his essays even focus exclusively on ethical discussions. Unfortunately, only a few scholars studied his ethical mind in a brief sub-section. Therefore, this paper will try to fill the void, as well as to contribute about the importance of ethics for the sustainability of individual morality and social morality.

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Aji Septiaji and Risma Khairun Nisya. "Gilligan’s Persfective Morality Toward Women in Short Stories Which Published in Kompas From 2010-2015." AKSIS: Jurnal Pendidikan Bahasa dan Sastra Indonesia 3, no. 2 (December 31, 2019): 307–20. http://dx.doi.org/10.21009/aksis.030208.

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This research focuses on Giligan’s morallity concept that relate to three aspects of woman’s attitude which include pre-conventional (individualist), conventional (willing to sacrifice), and pasca-conventional (determine of decision). This research used content analysis method. There were 23 of 130 short stories from Kompas that taken as data of this research. The result of this research indicates that individualist of woman attitude is caused by her ego, safety, and anxiety. Willing of sacrife attitude is caused by pity and carinng; determine of decision is caused by cause and effect relationship which support by guilty, happiness, doubt, tough, hopeless, and desperate. Keywords: morality, Gilligan, women, short stories, kompas Abstrak Penelitian ini berfokus pada moralitas Gilligan mengenai tiga aspek sikap perempuan yaitu prakonvensional (individualis), konvensional (rela berkorban), pascakonvensional (penentuan keputusan). Metode penelitian menggunakan analisis isi. Data yang dianalisis dari Kompas berjumlah 23 dari 130 cerpen tahun 2010-2015. Hasil penelitian menunjukkan sikap individualis perempuan disebabkan oleh kepentingan sendiri, rasa aman, dan khawatir. Sikap berkorban disebabkan oleh rasa iba dan kasih sayang; penentuan keputusan disebabkan oleh hubungan timbal balik dengan disertai rasa sesal, bahagia, bimbang, yakin, putus asa, dan pasrah. Kata kunci: moralitas, Gilligan, perempuan, cerita pendek, kompas

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27

Larmore, Charles. "REFLECTION AND MORALITY." Social Philosophy and Policy 27, no. 2 (June 16, 2010): 1–28. http://dx.doi.org/10.1017/s0265052509990148.

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AbstractOur capacity for impersonal reflection, for looking at our own perspective from without, as part of a world that exists independently of us, is our most distinctive trait as human beings. It finds its most striking expression in our moral thinking. For we are moral beings insofar as we stand back from our individual concerns and see in the good of others, in and of itself, a reason for action on our part. It is not, to be sure, in morality alone that we exercise this power of impersonal reflection. We do so too, whenever we set about weighing the evidence for some belief without regard for what we would like to be true or for what common opinion would say. Yet nowhere does this self-transcendence show forth more vividly than when we turn our attention from our own happiness to that of another, taking the same immediate interest in that person's good—just because it is his or hers—as we naturally harbor for our own. In this essay, I explore the way that the moral point of view is shaped by the nature of impersonal reflection and thus constitutes a signal expression of our humanity.

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28

Yaghi, Abdulfattah, and Badreya Al-Jenaibi. "Happiness, Morality, Rationality, and Challenges in Implementing Smart Government Policy." Public Integrity 20, no. 3 (September 22, 2017): 284–99. http://dx.doi.org/10.1080/10999922.2017.1364947.

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29

Uotinen, Joonas. "Integral Perspective on Happiness." Approaching Religion 5, no. 2 (November 17, 2015): 93–106. http://dx.doi.org/10.30664/ar.67576.

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A happiness science has emerged amidst, and spans, the social sciences. This research, despite the long philosophical tradition on happiness, is in its infancy and a robust theory of happiness is called for. I will review parts of the literature and some of the main happiness theories using Ken Wilber’s Integral approach. I will concentrate largely on Aristotle’s eudaimonia, as that has re-emerged into the centre of happiness discussions as a possible contender for the prevailing subjective happiness theories. The Integral approach seems to provide valuable insights into many happiness theories, juxtapose them in a comprehensible way, pinpoint deficiencies, and propose enhancements. Amongst other things, I will propose a new happiness theory combining John Kekes’ happiness theory with ecological ethics and I will conclude that enlightenment proves to be a good candidate for the ultimate good, or summum bonum, I will enlarge on Aristotle’s theory and propose that Wilber’s theory provides an ‘Integral road map towards eudaimonia enhanced – the enlightenment’. I will argue that eudaimonia and enlightenment, though superficially dissimilar, accord in surprising ways, to a great extent. I will discuss whether the discussion of happiness and morality is critically biased, and I will discuss the societal implications that Wilber’s conception of the human might have through its implications for happiness theories.

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30

Williams, Garrath. "‘Who are we to judge?’ – On the Proportionment of Happiness to Virtue." Philosophy 85, no. 1 (January 2010): 47–66. http://dx.doi.org/10.1017/s003181910999043x.

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AbstractThe claim that happiness and virtue ought to be proportionate to one another has often been expressed in the idea of a future world of divine justice, despite many moral difficulties with this idea. This paper argues that human efforts to enact such a proportionment are, ironically, justified by the same reasons that make the idea of divine justice seem so problematic. Moralists have often regarded our frailty and fallibility as reasons for abstaining from the judgment of others; and doubts about our deserving some proportionment of happiness or unhappiness often arise insofar as virtue and vice may be explained on a causal basis. This paper argues that our fallibility and our susceptibility to social influence render judgment and response indispensable, because – given these characteristics – our actions and responses decide the morality that we actually share with one another. In this situation, to ‘judge not’ is to abandon the field to those with no such scruples.

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31

Wang, Quan. "Pleasure principle and perfect happiness: morality in Jacques Lacan and Zhuangzi." Asian Philosophy 28, no. 3 (July 3, 2018): 259–76. http://dx.doi.org/10.1080/09552367.2018.1509480.

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32

Atuguba, Raymond A. "Homosexuality in Ghana: Morality, Law, Human Rights." Journal of Politics and Law 12, no. 4 (November 28, 2019): 113. http://dx.doi.org/10.5539/jpl.v12n4p113.

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This paper addresses the status of Lesbian, Gay, Bisexual, and Transgender (LGBT) persons in Ghana. Firstly, it examines the effects of Ghana’s laws and law enforcement practices on the ability of members of the LGBT community to live openly and freely and to enjoy all the rights guaranteed other citizens. Secondly, it explores the current state of affairs within the country as regards the LGBT population, addressing specifically, how members of the community are treated by Ghanaian society. On the whole, the paper advocates for the recognition of members of the LGBT community as equal members of Ghanaian society, deserving of the rights to life, liberty, and the pursuit of happiness.

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33

S, Vasuki. "Status of Home Head woman from a sociological point of view." International Research Journal of Tamil 3, S-1 (June 12, 2021): 90–96. http://dx.doi.org/10.34256/irjt21s114.

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The sweetness of domestic life begins with the labor of mankind. The connection and happiness of the human relationship is due to the combination of the two hearts. The Ancient Tamil community has observed that although sexual desire is a fundamental characteristic of living organisms, morality, honesty and high character should be practiced in them. This article focuses on the sociological interpretation of the immoral attacks of the leader in tamil poems created by promoting morality, the physiological lying characteristics of the leader and the psychological implications they create.

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34

Haron, Muhammed. "Knowledge, Faith, Morality, and the Future of Humanity." American Journal of Islam and Society 27, no. 4 (October 1, 2010): 150–53. http://dx.doi.org/10.35632/ajis.v27i4.1303.

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The International Symposium on Bediuzzaman Said Nursi, held in Istanbulfrom 3-5 October 2010 under the auspices of Istanbul Ilim ve Kültür Vakfi(www.sempozyum2010.com and www.barlaplatformu.com), coincided withthe fiftieth anniversary of this great Muslim social reformer’s death. Itstheme, “Knowledge, Faith, Morality, and the Future of Humanity,” attractedacademics, scholars, and writers from around the world who sought toexplore and examine The Risale-i Nur’s contributions to human peace, prosperity,and happiness. The 106 peer-reviewed papers presented were dividedinto three separate volumes according to language: Turkish (13 papers),Arabic (50 papers), and English (43 papers and the keynote address).

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35

Kerimov, Khafiz. "The Teleological Argument in Kant’s Groundwork for the Metaphysics of Morals." Kant-Studien 112, no. 1 (March 1, 2021): 51–77. http://dx.doi.org/10.1515/kant-2021-0002.

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Abstract The first section of Kant’s Groundwork for the Metaphysics of Morals contains a teleological argument, the aim of which is to show that the natural purpose of human reason lies not in securing happiness but in morality. While the teleological argument is widely considered to be digressive and unconvincing in the secondary literature, in this article I attempt to show that the argument is neither digressive nor unconvincing. I argue that it fulfills an important synthetic task in the Groundwork (even if in a preliminary manner), that it is consistent with Kant’s views on natural teleology at the time, and that the criticism of happiness contained therein is as convincing as Kant’s criticism of happiness in the rest of the treatise.

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36

LUSTILA, GETTY L. "John Gay and the Birth of Utilitarianism." Utilitas 30, no. 1 (May 9, 2017): 86–106. http://dx.doi.org/10.1017/s0953820817000115.

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This article concerns John Gay's 1731 essay ‘Preliminary Dissertation Concerning the Fundamental Principle of Virtue or Morality’. Gay undertakes two tasks here, the first of which is to supply a criterion of virtue. I argue that he is the first modern philosopher to claim that universal happiness is the aim of moral action. In other words: Gay is the first utilitarian. His second task is to explain the source of moral motivation. He draws upon the principles of association to argue (a) that we develop benevolent motives by associating the idea of our happiness with that of others and (b) that we come to approve of benevolence by recognizing that our happiness is inextricably connected with the general happiness. While some scholars have taken an interest in Gay's essay, a sustained treatment of its contents does not exist, despite its acknowledged influence on Hume, Hartley, James Mill, and John Stuart Mill.

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Mustain, Mustain. "Etika dan Ajaran Moral Filsafat Islam: Pemikiran Para Filosof Muslim tentang Kebahagiaan." Ulumuna 17, no. 1 (November 8, 2017): 191–212. http://dx.doi.org/10.20414/ujis.v17i1.177.

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Muslim philosophers thought on ethics is not just about what is good and good action, but also at the same time order muslims to commit teachings of the good action. It means that the study of ethics does not stand alone but linked and fused with moral teachings. The end objective to be achieved with ethical and moral teachings is happiness that is described as the combination of elements of safety, peace, and quiet. According to Muslim philosophers, happiness can be achieved through acts of decency and deployment of deep sense of intellegence. They assume that the happiness achieved through the second way has higher levels of morality than through the first one. This is so, partly, since they find that such special achievement can only be achieved by special people, namely the philosophers.

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38

Forman, David. "Kant on Moral Freedom and Moral Slavery." Kantian Review 17, no. 1 (January 27, 2012): 1–32. http://dx.doi.org/10.1017/s1369415411000318.

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AbstractKant's account of the freedom gained through virtue builds on the Socratic tradition. On the Socratic view, when morality is our end, nothing can hinder us from attaining satisfaction: we are self-sufficient and free since moral goodness is (as Kant says) ‘created by us, hence is in our power’. But when our end is the fulfilment of sensible desires, our satisfaction requires luck as well as the cooperation of others. For Kant, this means that happiness requires that we get other people to work for our ends; and this requires, in turn, that we gain control over the thingsotherpeople value so as to have influence over them. If this plan for happiness is not subordinated to morality, then what is most valuable to us will be precisely whatothersvalue. This is the root of the ‘passions’ that make us evil and make us slaves whose satisfaction depends on others. But, significantly, this dependence is amoralslavery and hence does not signal a loss, or even diminishment of the kind of freedom required for moral responsibility.

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39

Ott, Jan. "Science and Morality: Mind the Gap, Use Happiness as a Safe Bridge!" Journal of Happiness Studies 14, no. 1 (March 21, 2012): 345–51. http://dx.doi.org/10.1007/s10902-012-9327-5.

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40

Hudson, Deal W. "Happiness, Ancient and Modern - Julia Annas: The Morality of Happiness. (New York: Oxford University Press, 1993. Pp. 502. $55.00)." Review of Politics 57, no. 1 (1995): 154–57. http://dx.doi.org/10.1017/s0034670500020027.

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41

Dunn-Lardeau, Brenda. "Érasme, pédagogue du bonheur, dans les Colloques." Renaissance and Reformation 30, no. 1 (January 1, 2006): 103–18. http://dx.doi.org/10.33137/rr.v30i1.9134.

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In 1518, Erasmus published The Colloquies (Colloquia), a lively Latin conversation primer, which acquainted European youths with a variety of subjects, including that of happiness. This article examines several of The Colloquies, but most notably the Senile Colloquium, to assess Erasmus' response to the question of the changing interrelationship of the two felicities-celestial and earthly-during the Renaissance. He asserts that personal happiness is no longer scorned upon as in the Middle Ages provided that honestas and voluptas walk hand in hand and philautia steer away for the sake of balance between individual and collective happiness. In addition, The Colloquies, which include pleasure seekers from all walks of life, exposes young readers to a moral discourse, wherein pagan and Christian models mingle, while avoiding the moralizing tone of earlier medieval morality texts. As for the Senile Colloquium, published in 1524 (while Erasmus wrote his Diatribè sive Collatio de libero arbitrio), it distinguishes true and false happiness and adapts the classical models of the conduct of life (voluptuous, active, contemplative) to a Christian society. Erasmus considers, as did Aristotle, that mankind is responsible for its happiness but makes the philosophia Christi the best way to achieve it.

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42

Alipkhan, M. "On the Origins of the Doctrine of Morality." Turkology 5, no. 103 (October 15, 2020): 117–26. http://dx.doi.org/10.47526/2020/2664-3162.015.

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Morality is the noblest and most basic topic that the human mind deals with. It is from Aristotle that the systematic study of the doctrine of morality begins. In his opinion, the basis of morality is virtue. And virtue originates from the mind and heart and is divided into intellectual and ethical. The contribution of Plotinus, who lived in the third century AD, to the study of morality is very great. In his understanding, plurality is imperfection, and unity is the most perfect maturity called truth. The essence of man and his moral formation are deeply investigated in the enneias of Plotinus. According to al-Farabi, a person is improving in accordance with his essence and is distinguished by the constancy of perfection. And moral perfection will lead to happiness. Morality is a virtue that is formed at the level of the soul. Ibn Sina connects moral properties and qualities with the state of mind of a person. The article examines the origins of the doctrine of morality, which originates from Aristotle and continues to the present day. A person’s life goes through various benefits, that is, using different benefits. Morality is the highest property and good that a person strives for. Plotinus, al-Farabi, ibn Sina considered morality as a health of the soul and a good state of mind. It is concluded that the path to it is only through virtue.

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Alipkhan, M. "On the Origins of the Doctrine of Morality." Turkology 5, no. 103 (October 15, 2020): 117–26. http://dx.doi.org/10.47526/2020/2664-3162.015.

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Morality is the noblest and most basic topic that the human mind deals with. It is from Aristotle that the systematic study of the doctrine of morality begins. In his opinion, the basis of morality is virtue. And virtue originates from the mind and heart and is divided into intellectual and ethical. The contribution of Plotinus, who lived in the third century AD, to the study of morality is very great. In his understanding, plurality is imperfection, and unity is the most perfect maturity called truth. The essence of man and his moral formation are deeply investigated in the enneias of Plotinus. According to al-Farabi, a person is improving in accordance with his essence and is distinguished by the constancy of perfection. And moral perfection will lead to happiness. Morality is a virtue that is formed at the level of the soul. Ibn Sina connects moral properties and qualities with the state of mind of a person. The article examines the origins of the doctrine of morality, which originates from Aristotle and continues to the present day. A person’s life goes through various benefits, that is, using different benefits. Morality is the highest property and good that a person strives for. Plotinus, al-Farabi, ibn Sina considered morality as a health of the soul and a good state of mind. It is concluded that the path to it is only through virtue.

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Mancic, Zeljko. "Cyberpiracy and morality: Some utilitarian and deontological challenges." Filozofija i drustvo 21, no. 3 (2010): 103–17. http://dx.doi.org/10.2298/fid1003103m.

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This paper analyses one of the main problems of our time in the world of Internet ? cyber piracy. It is often said that it is illegal, since pirates who practice it violate certain domestic and international laws. When we ask for justification of this laws and their enforcement, philosophers and legalists usually apply to one of the two sorts of philosophical arguments - deontology and utilitarianism. The former think that piracy is immoral in itself, while the others argue it should be prevented, otherwise it will produce very bad consequences for society sooner or later, and thus diminish the overall happiness of the society. It will be shown, howe?ver, that both of these arguments, when closely considered, fail with their intention, and, if we decide to follow them, we actually arrive to the very opposite conclusion - piracy is justified.

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O’Meara, William. "John Dewey on Stages of Morality and Self-Realization Confronting Death." ATHENS JOURNAL OF HUMANITIES & ARTS 8, no. 1 (January 11, 2021): 45–62. http://dx.doi.org/10.30958/ajha.8-1-2.

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Much moral speculation has been devoted to the problem, of equating personal happiness and regard for the general good, note John Dewey and Tufts. If I do what is morally right for justice and benevolence, will I necessarily be happy or rewarded with happiness? In fact, some very bad people are happy, and some very good people suffer terribly. The problem thus put seems insoluble in this life and soluble only in the next life in which the bad will be punished and the good will be rewarded. However, Dewey and Tufts argue: “‘the problem is insoluble because it is artificial.’” The argument of Dewey is not that morality is to be viewed as a means to an external end of happiness whether in this life or in a life after death but that morality involves a profound transformation of the self in an ongoing process that aims to transform the self so that one is a fit member of the developing moral community that all moral agents may seek even if one were to die in being true to the moral transformation of the self and of the community. This paper will support Dewey’s argument by a consideration of the way Socrates confronts his death as interpreted by Plato especially in The Apology which is agnostic about the immortality of the soul rather than in The Phaedo which affirms the immortality of the soul. For the dying of Socrates for the central moral value of his life, the examined way of life, is not unique as a moral decision. On the contrary, it is a moral decision that exemplifies what should be going on in moral decisions all the time, that is, precisely the subordination of earlier felt desires and impulses and social roles from babyhood and childhood to the highest moral ideals of the examined way of life and the life of mutual respect in the virtues which Dewey does not, of course, grasp as eternal Platonic forms of moral values. Socrates has always subordinated his life of sensation and emotion to the more lasting values of morality, and he is more deeply happy in finding his self-realization in striving to realize something greater than himself, the ongoing, social self involved in the moral community of self-examination and of virtue than in merely continuing to live.

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O’Meara, William. "John Dewey on Stages of Morality and Self-Realization Confronting Death." ATHENS JOURNAL OF HUMANITIES & ARTS 8, no. 1 (January 11, 2021): 45–62. http://dx.doi.org/10.30958/ajha.8-1-2.

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Much moral speculation has been devoted to the problem, of equating personal happiness and regard for the general good, note John Dewey and Tufts. If I do what is morally right for justice and benevolence, will I necessarily be happy or rewarded with happiness? In fact, some very bad people are happy, and some very good people suffer terribly. The problem thus put seems insoluble in this life and soluble only in the next life in which the bad will be punished and the good will be rewarded. However, Dewey and Tufts argue: “‘the problem is insoluble because it is artificial.’” The argument of Dewey is not that morality is to be viewed as a means to an external end of happiness whether in this life or in a life after death but that morality involves a profound transformation of the self in an ongoing process that aims to transform the self so that one is a fit member of the developing moral community that all moral agents may seek even if one were to die in being true to the moral transformation of the self and of the community. This paper will support Dewey’s argument by a consideration of the way Socrates confronts his death as interpreted by Plato especially in The Apology which is agnostic about the immortality of the soul rather than in The Phaedo which affirms the immortality of the soul. For the dying of Socrates for the central moral value of his life, the examined way of life, is not unique as a moral decision. On the contrary, it is a moral decision that exemplifies what should be going on in moral decisions all the time, that is, precisely the subordination of earlier felt desires and impulses and social roles from babyhood and childhood to the highest moral ideals of the examined way of life and the life of mutual respect in the virtues which Dewey does not, of course, grasp as eternal Platonic forms of moral values. Socrates has always subordinated his life of sensation and emotion to the more lasting values of morality, and he is more deeply happy in finding his self-realization in striving to realize something greater than himself, the ongoing, social self involved in the moral community of self-examination and of virtue than in merely continuing to live.

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Gomberg, Paul. "Consequentialism and History." Canadian Journal of Philosophy 19, no. 3 (September 1989): 383–403. http://dx.doi.org/10.1080/00455091.1989.10716486.

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John Stuart Mill wrote in the opening chapter of Utilitarianism, ‘A test of right and wrong must be the means, one would think, of ascertaining what is right or wrong,’ thus explaining why he thought the work to follow was practically important. In Chapter 3, ‘On the Ultimate Sanction of the Principle of Utility,’ he answers the question, ‘What are the motives to obey the principle of utility?’ This principle is presented as a morality to be adopted. Yet before the nineteenth century was over Henry Sidgwick was proposing that it may well be best, from a utilitarian view, that the utilitarian doctrine is not too widely adopted. Perhaps it should be an esoteric morality.Moreover, Sidgwick argues, it seems contrary to self interest to adhere to an impartially benevolent morality. Devotion to utilitarian duty seems to require that the agent sacrifice his or her own happiness in a devotion to the relief of others that can only ‘partially mitigate’ their distress (502-3). Such a morality seems impossibly demanding. Sidgwick’s argument challenges Mill's claim that there is an adequate sanction for adoption of utilitarian morality.

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Safrilsyah, Safrilsyah, Mohd Zailani Bin Mohd Yusoff, and Mohamad Khairi Bin Othman. "PERAN PENALARAN MORAL DALAM PENDIDIKAN AKHLAQ MULIA." Jurnal Ilmiah Al-Mu'ashirah 14, no. 2 (December 31, 2017): 156. http://dx.doi.org/10.22373/jim.v14i2.3071.

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Islam is a religion that is very concerned with noble morality. So the main focus of sending the Messenger of Allah to the face of the earth is to perfect human morality. In the view of Islam, a Muslim who has a noble morality will gain happiness in himself and benefit the surrounding community. Among the benefits of noble morality is to strengthen and perfect the religion, facilitate the calculation of charity in the afterlife, eliminating the difficulties of life and survival in the world and the hereafter. One effort to form akhlaqul karimah on learners needed akhlaq education with moral psychology approach. Akhlaq education with psychological approach is an alternative process of guidance and teaching akhlaq to learners with emphasis on moral reasoning, it will manifest students who are able to distinguish the noble akhlaq and akhlaq disgraceful. With moral reasoning is expected learners have the motivation and able to consider the actions taken to be implemented in accordance with the moral values prevailing in society and also has noble morals in accordance with Islamic teachings. Students are able to act intelligently with good deeds and piety.

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Sayre-McCord, Geoffrey. "Mill's “Proof” of the Principle of Utility: A More than Half-Hearted Defense." Social Philosophy and Policy 18, no. 2 (2001): 330–60. http://dx.doi.org/10.1017/s0265052500003009.

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How many serious mistakes can a brilliant philosopher make in a single paragraph? Many think that Mill answers this question by example—in the third paragraph of Chapter IV of Utilitarianism. Here is the notorious paragraph:The only proof capable of being given that an object is visible, is that people actually see it. The only proof that a sound is audible, is that people hear it: and so of the other sources of our experience. In like manner, I apprehend, the sole evidence it is possible to produce that anything is desirable, is that people do actually desire it. If the end which the utilitarian doctrine proposes to itself were not, in theory and in practice, acknowledged to be an end, nothing could ever convince any person that it was so. No reason can be given why the general happiness is desirable, except that each person, so far as he believes it to be attainable, desires his own happiness. This, however, being a fact, we have not only all the proof which the case admits of, but all which it is possible to require, that happiness is a good: that each person's happiness is a good to that person, and the general happiness, therefore, a good to the aggregate of all persons. Happiness has made out its title as one of the ends of conduct, and consequently one of the criteria of morality.

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Murphy, James Bernard. "Practical Reason and Moral Psychology in Aristotle and Kant." Social Philosophy and Policy 18, no. 2 (2001): 257–99. http://dx.doi.org/10.1017/s0265052500002983.

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For a long time, it seemed that Aristotelians and Kantians had little to say to each other. When Kant the moralist was known in the English-speaking world primarily from his Groundwork and his Critique of Practical Reason, Kant's conceptual vocabulary of “duty,” “law,” “maxim,” and “morality” appeared quite foreign to Aristotle's “virtue,” “end,” “good,” and “character.” Yet ever since philosopher Mary Gregor's Laws of Freedom, published in 1963, made Kant's The Metaphysics of Morals central to the interpretation of his ethical thought, it has become clear that such “Aristotelian” terms as virtue, end, good, happiness, and character are also central to Kant. Aristotelians and Kantians now see that they have plenty to say to each other, and they have gone from being adversaries to sharing a sometimes unprincipled urge to merge central aspects of Aristotle's and Kant's ethical thought.

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