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Journal articles on the topic 'Moral and ethical aspects of Western civilization'
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1
Hunt, Geoffrey. "Moral Crisis, Professionals and Ethical Education." Nursing Ethics 4, no. 1 (1997): 29–38. http://dx.doi.org/10.1177/096973309700400104.
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Western civilization has probably reached an impasse, expressed as a crisis on all fronts: economic, technological, environmental and political. This is experienced on the cultural level as a moral crisis or an ethical deficit. Somehow, the means we have always assumed as being adequate to the task of achieving human welfare, health and peace, are failing us. Have we lost sight of the primacy of human ends? Governments still push for economic growth and technological advances, but many are now asking: economic growth for what, technology for what? Health care and nursing are caught up in the same inversion of human priorities. Professionals, such as nurses and midwives, need to take on social responsibilities and a collective civic voice, and play their part in a moral regeneration of society. This involves carrying civic rights and duties into the workplace.
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Arshad, Muhammad Rasheed. "The Inevitable Contingency of Ethics on Theistic Foundations." Journal of Islamic Thought and Civilization 11, no. 1 (2021): 159–74. http://dx.doi.org/10.32350/jitc.111.09.
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In this article, the author examines the dependence of ethics on theistic foundations. The Western conception is that ethics is a result of a natural evolutionary process. The Modern West has never accepted or believed in any ethical system governed by religion, and modernity has tried to establish that the universal moral principles are independent of any metaphysical context. The modernity project and rising secularization have taken charge of the field, and religious significance has gone absent from the mainstream, on account of which many challenges have occurred in moral and ethical matters. We will also examine whether Modern Western Civilization has established an ethical code independent of religion and whether we should follow the Western Model, if any. Moreover, this article examines how ethics is a cause and consequence of the development of personality, and no ethical system is ever there without any religious foundations. Human beings are built on the essence of servitude, and virtues evolve from the foundation of servitude. Another area the article focuses on is the challenges faced by the Muslims and how Modern Western Civilization made morality appears as a result of social and psychological evolution. We also study the possibility and impossibility of Good without an omniscient and omnipotent authority. The absoluteness of moral principles and values and the necessity of consciousness are also discussed in this article.
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Denisov, A. V., V. A. Cheprakova, A. V. Anisin, and S. I. Bezrukov. "Ethical aspects of modern use of animals in experimental studies." Bulletin of the Russian Military Medical Academy 20, no. 3 (2018): 238–42. http://dx.doi.org/10.17816/brmma12383.
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Laboratory animals have been widely used in biomedical research for centuries, and there is as much debate about the validity and acceptability of it. Since ancient times there are rules and moral practices, the law fixes the responsibility for the cruel treatment of animals. Currently, developed countries have accepted laws to protect animals, which are implemented through sophisticated mechanisms. Worldwide there is a growing recognition that attention to the observance of animal rights is one of the indicators of the civilization of society. Unfortunately, in Russia, the question of legislative regulation of moral concepts of animal treatment is highly relevant. Currently, in our country, there is no an effective system of control and punishment for violations of the rules of treatment of animals, so that the government cannot effectively influence the institutions in which do not apply ethical and legal norms of work with experimental animals. In addition, in the schools of biomedical and veterinary science, not enough attention is paid to the teaching of bioethics and the ethics of experiment on animals, which makes the level of training of graduates not corresponding to the modern requirements of the civilized countries of the world. It is necessary to develop a new modern documentary base in accordance with the spiritual, scientific and legal guidelines adopted throughout the world, which will determine not only the world recognition of domestic scientific research but also will be a clear indicator of the level of development of morality and civilization of Russia.
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Prompahakul, Chuleeporn, and Elizabeth G. Epstein. "Moral distress experienced by non-Western nurses: An integrative review." Nursing Ethics 27, no. 3 (2019): 778–95. http://dx.doi.org/10.1177/0969733019880241.
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Background: Moral distress has been identified as a significant issue in nursing practice for many decades. However, most studies have involved American nurses or Western medicine settings. Cultural differences between Western and non-Western countries might influence the experience of moral distress. Therefore, the literature regarding moral distress experiences among non-Western nurses is in need of review. Aim: The aim of this integrative review was to identify, describe, and synthesize previous primary studies on moral distress experienced by non-Western nurses. Review method: Whittemore and Knafl’s integrative review methodology was used to structure and conduct the review of the literature. Research context and data sources: Key relevant health databases included the Ovid MEDLINE, CINAHL, Web of Science, and Google Scholar databases. Two relevant journals, Nursing Ethics and Bioethics, were manually searched. Ethical consideration: We have considered and respected ethical conduct when performing a literature review, respecting authorship and referencing sources. Findings: A total of 17 primary studies published between 1999 and 2019 were appraised. There was an inconsistency with regard to moral distress levels and its relationship with demographic variables. The most commonly cited clinical causes of moral distress were providing futile care for end-of-life patients. Unit/team constraints (poor collaboration and communication, working with incompetent colleagues, witnessing practice errors, and professional hierarchy) and organizational constraints (limited resources, excessive administrative work, conflict within hospital policy, and perceived lack of support by administrators) were identified as moral distress’s stimulators. Negative impacts on nurses’ physical, psychological, and spiritual well-being were also reported. Conclusion: Further research is needed to investigate moral distress among other healthcare professions which may further build understanding. More importantly, interventions to address moral distress need to be developed and tested.
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Mohamad, Mohamad Zaidin, Ahmad Fauzi Hassan, Ahmad Zahid Salleh, Abdillah Hisham Ab. Wahab, Sofyuddin Yusof, and Noorsafuan Che Noh. "The Civilizational Discourse Concept According to Islamic and Western Perspectives: A Comparative Analysis." Jurnal Islam dan Masyarakat Kontemporari 21, no. 2 (2020): 1–10. http://dx.doi.org/10.37231/jimk.2020.21.2.467.
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Civilization discourse is an alternative to the clash of civilizations. It is a form of positive interaction between civilizations that can lead to peace, cooperation and progress for all parties. Hence, surely there are similarities or differences in the perspective of all parties concerned about this concept because of differences in the fundamentals and sources held by these parties. This study intended to determine the extent of these similarities and differences in the civilization discourse concept according to Islamic and Western perspectives. This study was qualitative in nature and applied the content analysis approach. Findings show that similarity in values found in this concept was consistent with human instinct and humanistic values. However, differences that exists are from the source of this concept, which according to the Islamic perspective, involves certain laws because it is based on divine revelation from Allah SWT, while the West sees it solely from ethical and humanistic aspects.
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Stambakiyev, Nurzhan. "Religious-ethical Framework of Islamic Economics." Adam alemi 88, no. 2 (2021): 163–71. http://dx.doi.org/10.48010/2021.2/1999-5849.16.
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The article studies relation between ethics and economics to what role moral and economic principles play in Islamic economics. The article includes introduction, two sections and conclusion. The first section discusses a relation between ethical norms and economics. We attempted to critically analyze moral and ethical norms proposed by the western economists such as Jean-Baptiste Say, Leon Walras, Alfred Marshal in XIX century. Muslim social scientist Ibn Khaldun and French thinker Jean-Jacques Rousseau proposed not to consider an individual only as economic unit but develop his other aspects and potential as part of their economic research. The second section considers how far ethical norms of Islamic economics were researched. The article emphasizes that norms and principles of Islamic economics derive from Quran and Sunnah, researches ethics of those economic principles. To be exact, we will determine that Islamic economics is based on fair trading, economic equality, property protection and scrutinize each that aspect. The research results will prove that moral and ethical norms play a crucial role in general economic science, ethical norms of Islamic economics consist an integral part of economic decisions and actions.
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Pellegrino, Edmund D. "Intersections of Western Biomedical Ethics and World Culture: Problematic and Possibility." Cambridge Quarterly of Healthcare Ethics 1, no. 3 (1992): 191–96. http://dx.doi.org/10.1017/s0963180100000360.
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Culture and ethics are inextricably bound to each other. Culture provides the moral presuppositions and ethics the formal normative framework for our moral choices. Every ethical system, therefore, is ultimately a synthesis of intuitive and rational assertions, the proportions of each varying from culture to culture. There is also in every culture an admixture of the ethnocentric and the universal that is indissolubly bound to a particular geography, history, language, and ethic strain and is common to all humans as humans.
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Deng, Gang. "The origins of postmodern moral relativism." Filozofia Publiczna i Edukacja Demokratyczna 8, no. 1 (2019): 77–94. http://dx.doi.org/10.14746/fped.2018.7.2.2019.8.1.5.
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Postmodernism, which emerged in the 1960s, involves a wide range of fields and carries out all-round critical reflections on the foundation, tradition and other aspects of the development of modern civilization. Postmodern morality came into being with the popularity of postmodernism in western countries. It features obvious “de-universality” and provides a new mirror for reflections on modern morality. Its progressive significance cannot be ignored. However, some postmodern moral concepts are becoming increasingly relativistic, even going to extremes, bringing about disturbances to society. Tracing the root of moral relativism back to ancient times based on the great history of its development, this study first sorts out the same gene of ancient Western moral relativism – using “skepticism” as a weapon against authority and dogmatism, and points out that the key of using moral relativism lies in seeking the proper limit of “skepticism”. Then it draws forth the fact that postmodern morality started with “skepticism” and prevailed because of its “relativism”, pointing out that some postmodern morality moved toward moral relativism because of persistence in “skepticism”, while some fall into a state of moral nihility by radicalising “skepticism”. If a craftsman wants to do good work, he must first sharpen his tools. This study concludes with suggestions on how to use the “skepticism” of postmodern morality.
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Han Fan, Ying, Gordon Woodbine, and Glennda Scully. "Guanxi, a two-edged sword! How Australian accounting professionals view the process within a moral framework." Managerial Auditing Journal 29, no. 8 (2014): 695–716. http://dx.doi.org/10.1108/maj-11-2013-0957.
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Purpose – The purpose of this study is to determine how Western business practitioners, specifically Australian accounting professionals, identify with the Chinese value concept of guanxi and the impact of their perceptions of guanxi on their ethical decision-making. This objective is predicated by a belief that aspects of guanxi are similar to the Western concepts of social networking and would be identified by practitioners as an organizational process providing positive benefits to those associated with its application. Further, it is anticipated that concepts of guanxi influence the way Australian accountants form ethical judgements and intentions, precursors to acceptable moral behaviour. Design/methodology/approach – A cross-sectional questionnaire based on a survey of 111 usable Australian accounting professionals was completed during 2012. A confirmatory factor analysis was used to validate each construct of guanxi before a path analysis was performed. Findings – Australian accounting professionals associate well with the favour-seeking aspects of guanxi, suggesting an affiliation with Western concepts of social networking. Both groups (i.e. public accountants and private accountants) reject rent-seeking guanxi as clearly unethical. Rent-seeking guanxi is seen to directly influence ethical judgement and intention; however, their favour-seeking guanxi attitudes do not influence ethical judgement or intention, regardless of employment type. Public and private accountants apply guanxi in a differential manner when determining moral intention. Public accountants are viewed as acting spontaneously without adequately considering the consequences (via the judgement phase), which appears to be a function of the nature of their personal association with the case study applied in this research. Originality/value – The research provides evidence that Australian accounting professionals relate to favour-seeking guanxi as representative of a broader notion of social networking. In this context, the guanxi instrument appears to be amenable to cross-cultural evaluations of group behaviour. Significant differences of opinion exist compared to the prior Chinese studies when unethical practices are considered. The guanxi instrument proves to be a useful tool when examining the group interactions involving Western professionals and also helps establish differences in moral constructions based on employment types.
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Kadivar, Mohsen. "Democracy and ethical values from Islamic perspective." Philosophy & Social Criticism 46, no. 5 (2020): 563–75. http://dx.doi.org/10.1177/0191453720909583.
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Inefficiency or inadequateness of Western liberal democracy at home is not the problematic of the rest because they have not experienced it yet! ‘Minimal democracy’ is the problematic of the residents of authoritarian countries. Most of Muslim majority countries are under authoritarian regimes. They struggle to achieve the primary and minimal standards of democracy. The minimal democracy is the necessary condition for providing morality, ethics, justice, fairness, freedom, equality and rule of law. The record of Western liberal democracy for the rest in both periods – colonialism and postcolonialism – is not defendable, neither in support of democracy and human rights abroad nor in support of peace, morality and ethics in the globe. Comparing coexistence of Islam and democracy, Muslim conservatives, Muslim fundamentalists and Orientalists support inconsistency of Islam and democracy, and Muslim reformists advocate their consistency. Almost all of the so-called Islamic law are appropriate to the context of early Islam and do not fit the modern context. According to ethical-based Shari’a, democracy is the best available means for serving the moral purposes of Islam. Democracy offers the greatest potential for promoting justice, protecting human dignity, human freedom and emancipation. In this perspective, Shari’a, that is, ethical virtues, moral norms and standards of life are permanent, immutable, unchangeable and timeless. They are universal aspects of Islam. The Ethical-based Shari’a supports democracy strongly.
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Abramova, M. G. "«Welfare state» versus ideological matrix of «monetary civilization» (about the problem of state construction in present-day Russia)." Russian Journal of Legal Studies 3, no. 3 (2016): 53–62. http://dx.doi.org/10.17816/rjls18155.
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The author offers a thorough analysis of the politico-legal component of capitalism and arrives at the conclusion that its foundations are based on the legal, moral, ethical values and political concepts of Western Christianity. It was liberal ideologists who borrowed the ideas about the so-called «sacred» role of monies and denial of the nation-state concept from this world picture where the ‘common law’ played the central role. The author juxtaposes this ideological matrix of the ideocratic state concept tabled by Russian Eurasian philosophers (on the one hand) and the doctrine set forth by the neoliberal law experts at the beginning of the XX century with their idea of «a welfare state» (on the other hand).
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Um, Young-Rhan. "A Study of the Ethics of Induced Abortion in Korea." Nursing Ethics 6, no. 6 (1999): 506–14. http://dx.doi.org/10.1177/096973309900600606.
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The purposes of this study were to investigate the ethical aspects of induced abortion from the viewpoint of Korean women, and to compare and contrast their ethical considerations and values with the views of western ethical scholars. The two extremes of ethical arguments about induced abortion are pro-life and pro-choice. However, the Korean women who participated in this study showed that conflicting ethical values were raised between the principle of caring and the sanctity of life or the principle of respect for the person, not between the right of self-determination and the sanctity of life. The results of the study suggest that it would be better to include the viewpoints of women in any ethical discussion on abortion in order for ethicists and health professionals to understand more fully the dimensions of moral clinical problems and be in a better position to discuss them in a practical manner.
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Pawłowski, Kazimierz. "SOFISTYCZNA DROGA DO DOJRZAŁOŚCI MORALNEJ." Colloquia Litteraria 8, no. 1/2 (2009): 37. http://dx.doi.org/10.21697/cl.2010.1.03.
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A sophistic way towards moral maturity Morality is a component of culture, variable as much as the whole culture is. It cannot claim absolutization. Natural law is the only constant, ingrained in some way in the moral tissue of a person and revealing itself as its inborn moral sensitivity. Consequently, a morally mature person, with properly developed awareness of innate moral sensitivity, acting in him as a kind of moral instinct, is capable to judge what in this culture is and what is not in keeping with natural law, independently of different state institutions and all other organizations’ promulgations. The individual person is the real creator of culture and he also transmits in some way his characteristic sensitivity to this culture (under the condition that morally sensitive people prevail; as history and modern times teach us this is not always the rule). Therefore, culture and civilization, in a different manner, in accordance with manifold local determinants, makes its own way in its proper rhythm to the state in which absorption of natural law is achieved to its maximum, that is it leads to the state in which the established laws reconstruct natural law as accurately as possible, or at least its spirit. A person as an individual is the subject and creator of culture in all its aspects and that is why he cannot be treated like an object in the context of different cultural values (e.g. ethical, religious and political). If that is the case, culture is degenerated and artificial. Such are the consequences of a sophistic (and mainly Protagoras) science on humans in a specific environment of culture and civilization.
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Miljeteig, Ingrid, Ingeborg Forthun, Karl Ove Hufthammer, et al. "Priority-setting dilemmas, moral distress and support experienced by nurses and physicians in the early phase of the COVID-19 pandemic in Norway." Nursing Ethics 28, no. 1 (2021): 66–81. http://dx.doi.org/10.1177/0969733020981748.
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Background: The global COVID-19 pandemic has imposed challenges on healthcare systems and professionals worldwide and introduced a ´maelstrom´ of ethical dilemmas. How ethically demanding situations are handled affects employees’ moral stress and job satisfaction. Aim: Describe priority-setting dilemmas, moral distress and support experienced by nurses and physicians across medical specialties in the early phase of the COVID-19 pandemic in Western Norway. Research design: A cross-sectional hospital-based survey was conducted from 23 April to 11 May 2020. Ethical considerations: Ethical approval granted by the Regional Research Ethics Committee in Western Norway (131421). Findings: Among the 1606 respondents, 67% had experienced priority-setting dilemmas the previous two weeks. Healthcare workers who were directly involved in COVID-19 care, were redeployed or worked in psychiatry/addiction medicine experienced it more often. Although 59% of the respondents had seen adverse consequences due to resource scarcity, severe consequences were rare. Moral distress levels were generally low (2.9 on a 0–10 scale), but higher in selected groups (redeployed, managers and working in psychiatry/addiction medicine). Backing from existing collegial and managerial structures and routines, such as discussions with colleagues and receiving updates and information from managers that listened and acted upon feedback, were found more helpful than external support mechanisms. Priority-setting guidelines were also helpful. Discussion: By including all medical specialties, nurses and physicians, and various institutions, the study provides information on how the COVID-19 mitigation also influenced those not directly involved in the COVID-19 treatment of patients. In the next stages of the pandemic response, support for healthcare professionals directly involved in outbreak-affected patients, those redeployed or those most impacted by mitigation strategies must be a priority. Conclusion: Empirical research of healthcare workers experiences under a pandemic are important to identify groups at risks and useful support mechanisms.
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Boakye, Priscilla N., Elizabeth Peter, Anne Simmonds, and Solina Richter. "An examination of the moral habitability of resource-constrained obstetrical settings." Nursing Ethics 28, no. 6 (2021): 1026–40. http://dx.doi.org/10.1177/0969733020988311.
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Background: While there have been studies exploring moral habitability and its impact on the work environments of nurses in Western countries, little is known about the moral habitability of the work environments of nurses and midwives in resource-constrained settings. Research objective: The purpose of this research was to examine the moral habitability of the work environment of nurses and midwives in Ghana and its influence on their moral agency using the philosophical works of Margaret Urban Walker. Research design and participants: A critical moral ethnography was conducted through the analysis of interviews with 30 nurses and midwives, along with observation, and documentary materials. Ethical considerations: After receiving ethics approval, signed informed consent was obtained from participants before data collection. Results: Five themes were identified: (1) holding onto the values, identities, and responsibilities of being a midwife/nurse; (2) scarcity of resources as limiting capacity to meet caring responsibilities; (3) gender and socio-economic inequities shaping the moral-social context of practice; (4) working with incoherent moral understandings and damaged identities in the context of inter- and intra-professional relationships; and (5) surviving through adversity with renewed commitment and courage. Discussion: The nurses and midwives were found to work in an environment that was morally uninhabitable and dominated by the scarcity of resources, overwhelming and incoherent moral responsibilities, oppressive conditions, and workplace violence. These situations constrained their moral agency and provoked suffering and distress. The nurses and midwives negotiated their practice and navigated through morally uninhabitable work environment by holding onto their moral values and commitments to childbearing women. Conclusion: Creating morally habitable workplaces through the provision of adequate resources and instituting interprofessional practice guidelines and workplace violence prevention policies may promote safe and ethical nursing and midwifery practice.
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Arroisi, Jarman, Nur Hadi Ihsan, and Kusuma Dewi Nur Aini. "Problematics of Secular Economic Science Prespective Ismail Raji Al-Faruqi." Jurnal Ilmiah Ekonomi Islam 6, no. 3 (2020): 685. http://dx.doi.org/10.29040/jiei.v6i3.1453.
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There is no doubt that capitalism is one of the dominant economic systems today, has been transformed into a new ideology. If the beginning only revolved around free markets, unlimited private ownership, then now it is more of a new culture, lifestyle and even civilization. That dictates all aspects of human life. As a civilization, Capitalism has faced resistance from Islam. Islam, which is usually seen as only a religion, is actually more than just a religion, but includes the basic elements of a civilization. If Capitalism builds a civilization with its distinctive points regarding the theory of socio-economic growth, then Islam does not see it as a basic foundation. Today in Islam, the life of the world is always closely related to the concept of the afterlife. Meanwhile, capitalism separates morality from theology. Furthermore, Islam does not deny the need for rationality to solve the problems of world life, but the rational concept in Islam is not only limited to mathematical logic, it also involves a spiritual dimension. By using the descriptive analytical method, this study produces several important conclusions, namely: First, to overcome scientific problems that have been penetrated by secular Western civilization, Second, the development of the ideology of Capitalism has changed the human perspective in thinking resulting in a lack of moral values and secular ideology. Third, the existence of Al-Faruqi's thought which is based on Tawheed which contributes to a solution to the lack of scientific values which also affects the people's mindset. So from the research results it can be concluded that if a science is successful it will destroy all aspects of life both in terms of ideology or morals.
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Solum, Eva Merethe, Veronica Mary Maluwa, and Elisabeth Severinsson. "Ethical problems in practice as experienced by Malawian student nurses." Nursing Ethics 19, no. 1 (2011): 128–38. http://dx.doi.org/10.1177/0969733011412106.
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Student nurses are confronted by many ethical challenges in clinical practice. The aim of the study was to explore Malawian students’ experiences of ethical problems during their clinical placement. A phenomenological hermeneutic design comprising interviews and qualitative content analysis was used. Ten students were interviewed. Three main themes emerged: 1) Conflict between patient rights and the guardians’ presence in the hospital; 2) Conflict between violation of professional values and patient rights caused by unethical behaviour; and 3) Conflict between moral awareness and the ideal course of action. The students had difficulties ensuring patient rights and acting in accordance with western norms and values which are not always appropriate in the Malawian context. The students require role models who demonstrate professional attitudes towards patients’ rights and values. There is a need to create pedagogical strategies in which a caring attitude and ethical reflection can be learned and cultivated in clinical practice.
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Herwati, Herwati. "SATLOGI SANTRI SEBAGAI SISTEM NILAI DAN FALSAFAH HIDUP PESANTREN ZAINUL HASAN GENGGONG PROBOLINGGO." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 15, no. 1 (2021): 31–46. http://dx.doi.org/10.35316/lisanalhal.v15i1.944.
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Moral decadence is a common thing among Islamic boarding schools in the archipelago. Violating ethical values which results in the degeneration of santri morals, obedience to kiai being ignored, western cultural civilization that promotes individual freedom has become a common phenomenon at Pesantren Zainul Hasan Genggong. As a solution, the Santri Satlogi was initiated by the 3rd caretaker of Pesantren Zainul Hasan Genggong KH. Hasan Saifourridzal. The Santri Satlogi are the philosophical values of the Zainul Hasan Genggong Islamic Boarding School which were formulated on 17 August 1989 M. Ridlallah, and Ikhlas Lilahi Ta'ala with the aim that students and alumni in addition to mastering science, also to have the identity of students who can practice knowledge that is practical in everyday life so that they can become role models for the ummah to give the best in life in the community.
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Petrov, I. F. "Mass culture and its determinants." Voprosy kul'turologii (Issues of Cultural Studies), no. 7 (June 10, 2020): 28–32. http://dx.doi.org/10.33920/nik-01-2007-04.
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Methodological ambiguity of researchers' positions leads to the fact that mass culture is referred to different aspects of the phenomenon. In addition, it is rapidly transforming, acquiring new facets and properties within specific socio-cultural systems. The article shows that certain socio-cultural changes that occurred in the nineteenth and twentieth centuries, led to the emergence of mass culture in Western civilization, as a result of the formation of mass and mass consciousness. Under the mass should be understood not only the degree of distribution of the product (a large number of something), and above all the focus on widespread consumption and low moral and aesthetic level of the product (including works of art).
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Leever, Martin G. "Cultural competence: Reflections on patient autonomy and patient good." Nursing Ethics 18, no. 4 (2011): 560–70. http://dx.doi.org/10.1177/0969733011405936.
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Terms such as ‘cultural competence’ and ‘transcultural nursing’ have comfortably taken their place in the lexicon of health care. Their high profile is a reflection of the diversity of western societies and health care’s commitment to provide care that is responsive to the values and beliefs of all who require treatment. However, the relationship between cultural competence and familiar ethical concepts such as patient autonomy has been an uneasy one. This article explores the moral foundations of cultural competence, ultimately locating them in patient autonomy and patient good. The discussion of patient good raises questions about the moral relevance of a value’s rootedness in a particular culture. I argue that the moral justification for honoring cultural values has more to do with the fact that patients are strongly committed to them than it does with their cultural rootedness. Finally, I suggest an organizational approach to cultural competence that emphasizes overall organizational preparedness.
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Ajoudani, Fardin, Rahim Baghaei, and Mojgan Lotfi. "Moral distress and burnout in Iranian nurses: The mediating effect of workplace bullying." Nursing Ethics 26, no. 6 (2018): 1834–47. http://dx.doi.org/10.1177/0969733018779210.
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Background: Moral distress and workplace bullying are important issues in the nursing workplace that appear to affect nurse’s burnout. Aim: To investigate the relationship between moral distress and burnout in Iranian nurses, as mediated by their perceptions of workplace bullying. Ethical considerations: The research was approved by the committee of ethics in research of the Urmia University of Medical Sciences. Method: This is a correlation study using a cross-sectional design with anonymous questionnaires as study instruments (i.e. Moral Distress Scale-Revised, Maslach Burnout Inventory and The Negative Acts Questionnaire-Revised). Data were collected from 278 nurses from five teaching hospitals in Urmia, the capital of Western Azerbaijan, northwest of Iran. Structural equation modeling and bootstrapping procedures were employed to recognize the mediating role of their perceptions of workplace bullying. Results: The mean score of moral distress, burnout, and the Negative Acts Questionnaire-Revised Scale among the participants were 91.02 ± 35.26, 79.9 ± 18.27, and 45.4 ± 15.39, respectively. The results confirmed our hypothesized model. All the latent variables of study were significantly correlated in the predicted directions. The moral distress and bullying were significant predictors of burnout. Perception of bullying partially mediated the relationship between moral distress and burnout. The mediating role of the bullying suggests that moral distress increases burnout, directly and indirectly. Conclusion: Nursing administrators should be conscious of the role of moral distress and bullying in the nursing workplace in increasing burnout.
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Becker, Christian U., and Jack Hamblin. "Conceptualizing Personhood for Sustainability: A Buddhist Virtue Ethics Perspective." Sustainability 13, no. 16 (2021): 9166. http://dx.doi.org/10.3390/su13169166.
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This conceptual paper addresses the role the individual plays in sustainability against the backdrop of the ethical dimensions of sustainability. We discuss the relevance of moral personhood as a basis for sustainability and develop a model of personhood for sustainability. The paper outlines the ethical dimensions of sustainability and discusses the role of individual morality for sustainability from a virtue ethics perspective. We employ a Buddhist virtue ethical approach for conceptualizing a model of the sustainable person that is characterized by sustainability virtues, interdependent personhood, and an inherent concern for the wellbeing of others, nature, and future beings. In contrast to many Western-based conceptions of the individual actor, our model of sustainable personhood conceptualizes and explains a coherent and inherent individual motivation for sustainability. The paper contributes to the methodological question of how to best consider the individual in sustainability research and sustainability approaches and suggests a conceptual basis for integrating individual, institutional, and systemic aspects of sustainability.
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Azhar, Alias. "Sains Islam Vs Sains Barat: Analisis Amalan dan Perbandingan." Ulum Islamiyyah 21 (July 31, 2017): 25–41. http://dx.doi.org/10.33102/uij.vol21no0.21.
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Reviewing the development of science in human civilization should include a discussion of two aspects of development which are the history of Islamic civilization and Western civilization. Islam provides the most important synthesis in the history of human civilization. The rapid development of Islamic civilization has proven to be a worthy rival to other well known and ancient civilization. This is the result of inner strength that was anchored by two sources of dogmatism, namely al-Quran and al-Sunnah, which gave birth to the Islamic intellectual and creative dynamic. The identity of Islamic science can be explained through the analysis of epistemology which can directly provide an overview and goals of the position of science in Islam. Similarly, the critical analysis of the methodology that affect the application and adaptation of science can explain and clarify Islamic Science’s own image in comparison to Western science. Islamic science and technology can build sophisticated machinery to address the problems in life, but the harmonious integration with the environment causes the invention to be more ethical and perfect. The reality is that a clear distinction exists between Islam and Western approaches to the development and progress of the study of science. The comparison of Islamic and Western science shows significant differences in context, epistemology and methodology of science education in the science of civilization. Generally, the difference of philosophy of science or belief system has given the biggest implication to the existence of differences in terms of the development of the study of science .
 Abstrak
 Mengkaji perkembangan sains dalam ketamadunan manusia perlu meliputi perbincangan daripada dua aspek perkembangan iaitu dalam sejarah ketamadunan Islam dan keduanya ketamadunan Barat. Islam sebenarnya telah mengadakan suatu sintesis terpenting dalam sejarah peradaban insan. Perkembangan pesat ketamadunan Islam terbukti telah menyaingi tamadun- tamadun lain yang terdahulu dan yang terkemudian. Ini terhasil daripada selain kekuatan dalaman yang berpaksi kepada dua sumber dogmatik, iaitu alQuran dan sunah yang melahirkan kegiatan intelektual Islam yang dinamis dan kreatif. Identiti sains Islam dapat dijelaskan dalam analisis epistemologinya yang secara langsung dapat memberikan gambaran dan matlamat serta kedudukan sains dalam Islam. Begitu juga dengan analisis kritis terhadap metodologi yang mempengaruhi cara-cara aplikasi dan adaptasi sains Islam mampu menerangkan dan menjelaskan imejnya tersendiri berbanding dengan sains Barat. Sains dan teknologi Islam mampu membina jentera canggih untuk mengatasi masalah dalam kehidupan, namun hasil garapan murni dan harmoni dengan alam sekeliling menjadikan penciptaan teknologi Islam lebih beretika dan sempurna. Realitinya ialah wujud perbezaan yang jelas tentang pendekatan Islam dan Barat terhadap pembangunan dan kemajuan pengajian sains. Perbandingan sains Islam dan Barat wujud perbezaan yang nyata di dalam konteks, epistemologi dan metodologi pengajian sains dalam ketamadunan sains. Secara umumnya, perbezaan falsafah sains atau sistem kepercayaan telah memberikan implikasi terbesar kepada kewujudan perbezaan daripada aspek perkembangan pengajian sains itu sendiri.
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Vladimir M., Sokolov, and Stovba Andrey V. "The Imperative of the Bioethical Approach to the Moral and Political Problems of the Coronacrisis COVID-19." Humanitarian Vector 16, no. 2 (2021): 80–87. http://dx.doi.org/10.21209/1996-7853-2021-16-2-80-87.
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Mass diseases in the modern world, such as epidemics and even more pandemics pose global threats and risks to human civilization. Few infectious diseases known or emerging pose vital ethical problems as quickly and sharply as they did during the outbreak of the new form of the coronavirus COVID-19. The peculiarity of this epidemic is that the emergency situation in healthcare over a short period of time escalated into an economic and geopolitical crisis, which received one of its names “Corona Crisis 2020”. The World Health Organization has classified COVID-19 as a worldwide pandemic. At the time of writing this article, the epidemic has declined, but in the future, there is a threat of a “new wave” of infectious diseases. The moral and political dilemmas arising from the outbreak of the new coronavirus, among other problems, also actualize many bioethical considerations in developing methods and tactics for combating the epidemic. The limited capabilities of the healthcare system and medicine in the treatment of infections highlight the need for understanding bioethical approaches to many problems and challenges affecting the vital values and interests of the individual, medical workers and society as a whole. We attempt to identify and briefly analyze some aspects of the political and moral state of modern society, due to corona crisis COVID-19. A comparative analysis of existing concepts of bioethics with an emphasis on the need for adapting ethical standards and requirements for public health policies is given. We stress the importance of adhering to the principle of mutual moral responsibility of the state and the individual; the protection of socio-economic and political rights and freedoms of a person during the period of implementation long-term measures of isolation and long-term emergency situation. Keywords: coronavirus COVID-19, pandemics, bioethics, policy, health organization
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Matsui, Yasuhiro. "Forming a Transnational Moral Community between Soviet Dissidents and Ex-Communist Western Supporters: The Case of Pavel Litvinov, Karel van het Reve and Stephen Spender." Contemporary European History 29, no. 1 (2019): 77–89. http://dx.doi.org/10.1017/s096077731900016x.
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AbstractThe Soviet dissident and human rights movement, emerging publicly in the mid-1960s, became known globally through various supportive actions of Moscow foreign correspondents and Western intellectuals. For instance, Pavel Litvinov, a well-known dissident, had close relationships with foreigners, especially Karel van het Reve, a Dutch correspondent in Moscow, and Stephen Spender, a British poet, both formerly communists. This article attempts to elucidate aspects of the personal and ethical interactions among these three figures, focusing on van het Reve's and Spender's support activities and projects, particularly the Alexander Herzen Foundation and Writers and Scholars International, founded in 1969 and 1971, respectively, to understand how a transnational moral community was formed.
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Davis, Jeffry C. "The Virtue of Liberal Arts." Journal of Interdisciplinary Studies 19, no. 1 (2007): 61–80. http://dx.doi.org/10.5840/jis2007191/24.
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Despite a decline of liberal arts values and institutions of higher education, the demand for a liberal arts approach to study remains strong at many church-related colleges and universities that affirm a Biblical worldview and strive to promote interdisciplinary integratim. This essay proposes that Christian schools with a liberal arts heritage need to reaffirm liberal arts values and pedagogy. Prompted by perennial questions of the human condition--"Who am I?" and "How should I live?"--students should be challenged to form responses consistent with ethical inquiry. Christian liberal arts teachers need an informed historical understanding of the "liberal arts." The cultivation of virtue is a core component of the classical artes liberates ideal, which entails shaping persons into moral citizens able to contribute to the common good. Quintilian, the first publicly paid teacher in Western civilization, promoted virtue through curricular aims and methods, and the early Church adapted them for catechization. Proponents of Christian higher education may thus draw on Quintilian's educational ideas to inspire teaching that truly builds character and civic responsibility, consistent with the liberal arts ideal.
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Fitzgerald, Les, and Stan van Hooft. "A Socratic Dialogue on the Question ‘What is Love in Nursing?" Nursing Ethics 7, no. 6 (2000): 481–91. http://dx.doi.org/10.1177/096973300000700604.
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It is the thesis of the authors that the caring ethic and moral state of being of nurses ideally suffuses their professional caring and is thus implicit in their ethical decision making. Socratic dialogue is a technique that allows such moral attitudes to be made explicit. This article describes a Socratic dialogue conducted with nurses on the topic: ‘What is love in nursing?’ The conclusions drawn were based on the belief that the current western-style health care system restricts the practice of nursing in such a way as to limit professional caring and loving possibilities. Nurses who love in the practice of caring go beyond the role definition of the duty of care; they are people who are prepared to think differently about their practice as professionals, and are identified as competent risk takers committed to the betterment of the other. From this dialogue, ‘love in nursing’ was understood as the willingness and commitment of the nurse to want the good of the other before the self, without reciprocity.
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Bailey, Lucy, and Simon John Williams. "The ethical challenges of researching refugee education." Qualitative Research Journal 18, no. 4 (2018): 359–70. http://dx.doi.org/10.1108/qrj-d-17-00010.
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Purpose The purpose of this paper is to reflect on the authors’ experiences of conducting research with refugees and asylum seekers in Malaysia over multiple research projects in order to identify limitations to current procedures for receiving ethical approval for a study. It argues that the moral complexity of working with marginalized and excluded groups is not reflected in existing approaches. Design/methodology/approach Ensuring that research is ethical is integral to any empirical study, using any research design. Procedures for ensuring ethics have been developed by professional bodies across many academic fields, predominantly drawing on western legal frameworks and conceptions of agency. However, these procedures may not have applicability to certain cultural, social and political settings. The discussion in this paper focuses on devising ethical approaches for research participants from marginalized and excluded communities in diverse parts of the world, including those with no possibility of legal recourse. Findings Problems with the use of established procedures for four aspects of ethical research are identified, namely, access and gatekeepers; consent; reciprocity; and confidentiality. Originality/value The paper develops a framework for continuous ethical reflexivity. It argues that this framework should replace the established procedural approach to ethics, approved by an Institutional Review Board or ethics committee. Instead, the IRB should assign an ethical mentor who is jointly responsible with the researcher for ensuring research ethics through the use of the framework.
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Wiegel, Narine, Valentina Chernikova, Elena Sergodeeva, and Ivan Gulyak. "The concept “freedom” in a virtual reality of the information society." SHS Web of Conferences 72 (2019): 03003. http://dx.doi.org/10.1051/shsconf/20197203003.
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In the article he authors analyze the key aspects of the crisis of western culture which are revealed in the formation of “civilization of consumption” and create limitation of freedom which has a variant of value orientations choice. At the same time the contradiction between traditional and global value dominants appears and here due to freedom of choice ethical guidelines become situational ones, satisfying utilitarian aims. There appears a condition of instability, leading to “social loneliness”. The only way out for a man is an “imaginable world of a dream”, a virtual reality based on information technologies where a man feels genuine freedom. The authors of the article study transformation of freedom, starting from the antiquity where there appeared the problem of freedom in the slave-holding polices through existentialism and freedom of choice, synergetics of the XXth century where freedom was blend with life of the society, to genuine freedom of virtual reality.
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Stepanova, N. A. "NEW LABOUR 'ETHICAL' FOREIGN POLICY." MGIMO Review of International Relations, no. 4(49) (August 28, 2016): 69–78. http://dx.doi.org/10.24833/2071-8160-2016-4-49-69-78.
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The article discusses problems and contradictions associated with the attempt of the Labour Party under the leadership of Tony Blair to start a 'new era' in international relations by putting the 'ethical dimension' into the heart of their foreign policy. Indeed, having come to power and possessing great credibility among the British society, New Labour undertook a number of actions, which marked the formal break with the practices of the previous governments. Thus, they shifted the focus from the foreign trade interests to human rights considerations on the international arena, introduced innovations in the field of international aid and development of poor countries, declared the priority of so-called 'advanced' national interests. These solutions, however, have led to some ambiguous results. The author argues that, on the one hand, the Labour Party 'new' foreign policy was a tribute to the historical tradition and continuity and on the other - the spirit of the times, as other Western countries leaders claimed similar statements, and that, in fact, it contributed to the moral authority of the government in the eyes of the British society. The article contains examples proving how ambiguity and contradictoriness of certain decisions have been the conscious choice made by politicians, when declared altruistic goals actually proved to protect interests of certain business structures and direct opposite of the stated ethical principles. It is suggested that the divergence between word and deed had been initially present in the New Labour international doctrine and that the 'ethical foreign policy' can be considered as one of the tools of Realpolitik. The author concentrates on such aspects of the New Labour foreign policy as development, aid, debt relief, and arms trade, rather than on Blair’s just wars’ that are widely discussed in the Russian language historical literature and press.
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Venturini, Ernesto. "Prendersi cura della cura." PSICOTERAPIA E SCIENZE UMANE, no. 3 (August 2009): 381–98. http://dx.doi.org/10.3280/pu2009-003006.
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- The meaning of "cure" in medicine is examined, also in order to understand how in western civilization such a concept is historically determined. Two important aspects emerge. "To cure" means both to treat and to take care of, to look after someone. These two terms are intertwined, and their values and shortcomings are highlighted. There are contradictions in these two models both in medicine and in psychiatry, but a solution is found when the patient is the protagonist of treatment. Recovery represents the fundamental innovation, in that it helps the doctor in charge to re-examine and question his/her role in the relationship with the patient. This age of technology reduces the medical act into a simple service. Health care professionals should pay more attention to the moral principles involved in their work. This is particularly true in psychiatry, since real recovery occurs if a change comes about also in those responsible for treatment.KEY WORDS: recovery, cure, care, psychotherapeutic relationship, empowerment
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Bychkova, Maria V. "Forgiveness as a socio-psychological phenomenon." Vestnik of Kostroma State University. Series: Pedagogy. Psychology. Sociokinetics 27, no. 1 (2021): 32–39. http://dx.doi.org/10.34216/2073-1426-2021-27-1-32-39.
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The article presents a detailed substantiation of topicality of studying the traditional pre-revolutionary and modern humanistic understanding of the socio-psychological phenomenon of “forgiveness”. The semantic, etymological, historical content of the process of formation of this concept is revealed. Moreover, important pedagogic aspects of its application in modern practice of spiritual and moral upbringing in Russian education are indicated. This article presents the results of an extensive analysis of religious, philosophical and scientific primary sources, revealing in different ways the semantic, pedagogical and psychological content of the concept of “forgivenessˮ in both Russian and foreign thinkers’ opinion. The author considers in detail the theoretical and practical aspects of the humanistic understanding of the phenomenon of “forgivenessˮ, she presented in the guidelines for the pedagogic programme of socio-emotional ethical education (SEEL).The article also analysed the differences in the understanding of “forgivenessˮ as a socio-psychological phenomenon in the works of Russian thinkers and Western scientists, who interpret this concept from different positions: altruistic and egocentric. The author points out that the moral upbringing of a person who can unselfishly forgive and love is possible only on condition of mastering real examples of such behaviour in a socially significant environment of the child. The author emphasises that the non-directive methods of modern upbringing, as a rule, do not contribute to the formation of the spiritual and moral sphere of the child's personality.
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Suttmeier, Richard P. "Chinese Scientists and Responsibility: Ethical Issues of Human Genetics in Chinese International Contexts. Edited by OLE DÖRING. [Hamburg: Institut für Asienkunde, Mitteilungen des Instituts für Asienkunde, 1999. 257 pp. DM 38.00. ISBN 3-88910-227-1.]." China Quarterly 181 (March 2005): 183–84. http://dx.doi.org/10.1017/s0305741005280104.
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It has been more than 80 years since Chinese intellectuals, struggling with the complexities of “science and philosophy of life,” debated the challenges of finding the moral wisdom needed to apply new scientific knowledge in ethically responsible ways. Could a moral compass be found? Would it be discovered in Chinese culture, or would it come from the West?Advances in science and technology during the course of the 20th century have often outpaced progress in understanding “science and philosophy of life.” Nevertheless, the importance of the ethical dimensions of science and technology has increased in all countries, and there is little doubt that the new technologies of the early 21st century are already bestowing on us new moral conundrums. As advanced technologies and scientific research capabilities diffuse around the world, the ethical traditions which inform moral choice seemingly become more heterogeneous, and the need for reasoned, cross-cultural moral discourse increases. The Institut für Asienkunde in Hamburg is therefore to be congratulated for convening the “First International and Interdisciplinary Symposium on Aspects of Medical Ethics in China,” from which the 15 papers in this volume come.There is no easy way to summarize the diversity of views presented in this provocative conference report. The authors include practising scientists from China and students of bioethics from China, Malaysia, Germany and the United States. But, the theme of eugenics – especially the ways in which advances in human genetics affect our moral stance towards eugenics – link a number of the papers. The atrocities of Nazi Germany strongly condition the views of the Western authors. Reacting, perhaps, to China's 1994 Law on Maternal and Infant Health Care, the latter seem to be urging Chinese researchers, medical practitioners, ethicists and policymakers to take the German experience to heart – even as China embraces the promises of the new genetic technologies. Thus, historian Sheila Faith Weiss' “Prelude to the maelstrom,” an informative account of the origins of Nazi eugenics in the 19th and early 20th-century culture of German medicine, is not so subtly subtitled, “A cautionary tale for contemporary China?” The Chinese authors acknowledge this “cautionary tale,” but also speak to the ethical challenges of new genetic technologies from a tradition with its own understandings of how practical knowledge and moral purpose are related, and how individual and collective well-being are reconciled.
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SLEDZEVSKIY, I. V. "Desecularization of the World Community as Tension Source in the International Relations and World Politics." Outlines of global transformations: politics, economics, law 11, no. 4 (2018): 30–45. http://dx.doi.org/10.23932/2542-0240-2018-11-4-30-45.
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Article is devoted to a role of world religions in the modern international relations and world politics. The phenomenon of world religious revival, his connection with globalization processes, formation of the multi-polar, polycivilization world is investigated. A research objective is the analysis of tendencies of a desecularization of the world community, the reasons and possible consequences of this process in global measurement. Article includes Introduction, three analytical sections and the Conclusion. In Introduction the phenomenon of world religious revival and approaches to his studying is presented. It is asked about a desecularization of the world community as a possible subject of the new direction of the international political researches – the international religious studies. The thesis about crisis of secular bases of modern political system of the world is proved in the first section. Revision of bases of a world order and standards of belonging to the world community from positions of the reviving religious fundamentalism, the cultural and political and social and economic bases of this process are considered. In the second section the role in a desecularization of the world community of political Islam (Islamism) is analyzed. It is noted that the greatest danger of politicization of Islam consists in emergence of difficult surmountable civilization break in the world community between the Western world (still confident in universality of the values) and the world of Islam. In the third section the possibilities of prevention of disintegration of the existing system of the international relations and collision of the cultural worlds are considered. The main attention is paid to processes of a global political institutionalization of such dialogue and its justification in the concept of global ethics – purposeful coordination and gradual connection of the basic moral and ethical values concluded in great religious and cultural traditions of the world. In the final section of article the conclusion is drawn that process of an institutionalization of civilization dialogue (civilization communication) it isn’t finished yet and didn’t become irreversible.
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Salam, Abdul. "INTERRELASI ANTARA ETIKA DAN SISTEM EKONOMI (Studi Pemikiran Ekonomi Ibnu Khaldun)." JESI (Jurnal Ekonomi Syariah Indonesia) 1, no. 2 (2016): 31. http://dx.doi.org/10.21927/jesi.2011.1(2).31-44.
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<p>Ibn Khaldun was one of the scholars' greatest that no one doubted his dept of knowledge of Islamic religion. In the Islamic religious knowledge, he has trained by many greatest scholars since childhood moment-one of them is his father. Ibn Khaldun can also be called as a scientist who never ask and doubted the truth of Islamic law. Understanding that any observations for him, he could not be separated from the Islamic values inherent in him. Through in-depth discussion and critical of his work, will be seen in ethical view of religious that accommodate economic teachings of Islam, and other hand the human family to recognize the nature to endeavor economic activity.</p><p>This type of research is the research library (library research), to describe something. Data collection techniques using qualitative methods as the research procedures to descriptive data. To analyze the data that was gathered using the deductive, using a philosophical approach.</p><p>Historically there is close relationship between ethics and economics, which was originally it was part of the problem of economic ethics. Ibn Khaldun's economic notion explain a multidimensional economic concepts that involving various social aspects in the context of his thinking about the al-al-basyari'amran which describes the rise and fall of a civilization which moral decline influence in it. Ibn Khaldun's economic concept implies an economic system that requires the five components, namely Shari'ah, government , people, property, economic activity and justice, in unity.</p><p>Keywords: Interrelation, ethical, economic systems, Ibn Khaldun</p>
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Bardyn, Maria. "Confessional Polyvariance of Christian Apocalyptic: Common and Distinctive Features." Roczniki Kulturoznawcze 12, no. 2 (2021): 53–69. http://dx.doi.org/10.18290/rkult21122-3.
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The twentieth century was a time of active expansion of Christian culture throughout the world. The Catholic and some Protestant churches resorted to this. This culture, becoming global, accommodated, and united a large number of cultural and religious minorities. At the same time, promoting its uniqueness, it could not always confirm her identity.
 One of the characteristic features of the development of the modern world is an increased scale of events, greater internationalization of social processes, and their tendency to become global. Based on all modern problems, in the sense of their understanding and solution, Christian globalism were formed as a component of the doctrine of Christian denominations, which includes a full range of different concepts and ideas that reflect the typical human problems of modern civilization.
 Since Christian eschatology is confessionally multivariate, it makes sense to explore both the characteristics common to all denominations and specific to some of them, as well as to identify transformational models and forms of adaptation of eschatological ideas to today's realities.
 The actualization of the problem of moral-ethical and social aspects of Catholic eschatology, Christological-apocalyptic visions of Orthodox eschatological teaching, and the apocalyptic-prophetic character of Protestant eschatology in their transformational manifestations was designed to impart on the paper both theoretical and socio-practical significance.
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ÁRNASON, VILHJÁLMUR. "Nonconfrontational Rationality or Critical Reasoning." Cambridge Quarterly of Healthcare Ethics 20, no. 2 (2011): 228–37. http://dx.doi.org/10.1017/s0963180110000873.
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Rationality and the Genetic Challenge by Matti Häyry is a well-written and thoughtful book about important issues in the contemporary ethical discussion of genetics. The book is well structured around seven practical themes that the author takes to exemplify “the genetic challenge.” He also refers to them as “seven ways of making people better,” which the subtitle of the book already puts into question form: Making People Better? In the first chapter of the book, Häyry introduces these seven themes and he discusses each of them in Chapters 3–9. In the remaining two chapters, 2 and 10, he describes the main normative positions analyzed in the book and clarifies his own methodology and position. He chooses six authors, or three pairs of authors, whom he takes to “represent the three normative doctrines of Western Moral philosophy” (p. 27) in order to demonstrate six “divergent rationalities” or “methods of genethics.” In this way, Häyry both summarizes the main prescriptive positions in contemporary bioethical debate and contrasts them with his own “nonconfrontational notion of rationality,” which aims to show that there is a variety of divergent, not mutually exclusive normative views, the justification of which “depends ultimately on the choice of worldviews, attitudes, and ideas about the foundation of moral worth” (p. 47).
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Łamejko, Daria. "Macierzyństwo jako wartość filozoficzna i moralna." Etyka 36 (December 1, 2003): 193–208. http://dx.doi.org/10.14394/etyka.409.
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The article concentrates on attempts of treating the maternal perspective as valuable in moral philosophy. The author traces the evolution of maternal behaviours in history and reconstructs the development of ethical theories determining women’s proper role in society. She raises the question why none of the philosophers gave any consideration to the maternal experience. Her conclusion is that traditional philosophical discourse assumes motherhood as just part of a wide group of issues determined as ,,family”. Classical philosophers claim that maternal love is natural and innate so it cannot be valuable. Their analyses fail to take account of maternal experience as a source of moral virtues like self-sacrifice, patience, responsibility, care or devalues this terms as not so important as male virtues like impartiality, non-interference, justice or individual’s autonomy. The author presents an alternative, new, female approach to morality. Simone de Beauvoir, Lucy Irigaray and Adrienne Rich criticize classical vision of motherhood in Western culture. They challenge traditional conviction of producing children as a natural destiny of all women determined by inborn maternal instinct. They treat maternal function in category of independent and deliberate choice. This new perspective replace traditional approach describing motherhood in terms of reproduction and ,,natural obligation”. Motherhood in modern thinking is something more than biological production of children. The figure of mother could become an important symbol in ethics and various aspects of our culture. Acceptance of women’s culture would show that women have the same moral and social authority as man. In conclusion the author emphasize the need to present motherhood as a remarkable philosophical and moral value in modern ethics.
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Mardiyati, Raudatul Himmatil. "Peran Pemuda Dalam Pembangunan Bangsa Perspektif Hadis." Journal of Hadith Studies 1, no. 2 (2018): 31–42. http://dx.doi.org/10.32506/johs.v2i2.366.
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The background of this researchwas by the fact that the role of youth in national development was still low becauseMuslims youth seemslike losing their way, experiencing stagnation of creativity, getting out of their natural rotation, and losing their role models in their lives.At this time many of the Muslims youth are ensnared by the globalization virus that eliminates the extraordinary youth figure throughout the history of Islam. Even that disseminated artists who are product of temporal world. The impact of losing role modelsis can be imitating bad Western culture.Start from hedonism, wasting money, dating. This research find the results if want to build the people and seek the return of the glory of Islam, Muslim youth will take that role. Youth's active role as a moral force is realized by developing ethical and moral aspects in acting on every dimension of youth life, strengthening faith and piety and mental-spiritual endurance, and increasing legal awareness. One day glory ofislam was an accumulative work between generations, the triumph of Muslims will never stand only with the blood of one young man, not only with the tears of a young man, not only with the idea of one young man, therefore what is needed by Muslims in the future was not a young man, but a youth union and movement that initiates the unity of Muslims
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Haegert, Sandy. "An African Ethic for Nursing?" Nursing Ethics 7, no. 6 (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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Чумак, Наталія Володимирівна. "ПСИХОАНАЛІЗ ПЛАСТИЧНОЇ МОВИ КУЛЬТУРИ МОДЕРНУ Й ПОСТМОДЕРНУ". Humanities journal, № 4 (19 грудня 2018): 54–61. http://dx.doi.org/10.32620/gch.2018.4.06.
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The understanding of cultural and psychological aspects of modern culture encourages overcoming the crises that appeared in modern post-modern society. Psychoanalysis of plastic language of culture allows not only to reveal the deep processes and problems of current culture but it also gives the possibility to see the vision of cultural epoch and its facilities influence on the human worldview, which is reflected in plastic language. Due to plastic language psychoanalysis, the author tries to uncover the human culture of Modern and Post-modern ontological problems that prevent his self-identification, selfconsciousness and unity of existence. Society pressure, ideological attitudes, economic relations have a decisive impact not only on consciousness but they also participate in plastic language of culture building. The person of civilization being under constant pressure tends to be tightened in body movements. Thomas Hanna’s theory on reflexes causing the sensory-motor amnesia is the most interesting and reasonable in psychoanalysis as this theory reveals the causes and effects the technogenic civilization impact on human physical and mental condition. The plastic language reaction to social and cultural attitudes results in the appearance of «red color» reflexes (inherent to culture of Modern), «green color» reflexes ( typical for Post-Modern) and capture reflex (reflecting the consuming psychology of modern society). The appearance of reflexes indicates the alienation of body from consciousness, the inability of human to feel and control his living body. Modern person is passionately interested in his social roles and his thoughts so as to feel and sense the unconscious processes taking place in his body. The escape from reality and its rejection, conflicts between the individual and the society – these are all the components of emotional illness of western culture. Physical values in western culture take mostly the form of illusive and immediate. Chasing the sensual pleasure as the way to wind down and to relax becomes the goal in itself for many members of western world. The modern life rhythm demands the constant human self-control and control over the situation, that is why the human searches the opportunity to get rid of control, finding it in rest, i.e. getting fast pleasure or enjoyment. We can conclude that in favor of culture the human is ready to repress his own vital feelings in different parts of his body. Being tightened on psychological and physical level the person is unable to be holistic, moreover, he can be dual. The problem of dual personality is the basic problem of modern society. The psychoanalytical approach in plastic language examination reveals the problem of body and consciousness conflict as well as the problem of absence of human integrity in self-perception. Psychoanalysis proves the plastic language connection with culture on the example of ideology influence on «muscular shell» formation. The plastic language of culture is shaped by social attitudes, ideology and moral standards.
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Rini Puspita, Hifi. "Eksistensi lembaga Al-Hisba dalam Marketplace: Sebuah Keniscayaan Sejarah dan Metamorfosis Kelembagaan Pengawasan Pasar Bebas dalam Perspektif Islam." JEBDEER: Journal of Entrepreneurship, Business Development and Economic Educations Research 2, no. 1 (2020): 37–50. http://dx.doi.org/10.32616/jbr.v2i1.234.
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The objectives of this research are: to study and analyze the existence of Al-Hisba institution in the marketplace from its historical and metamorphic aspects in the present era in conducting free market supervision. The results of this study conclude: 1) Al-hisbah (ombudsman) which was originally established in connection with prayer, maintenance of mosques, public affairs, and market affairs with the function of controlling actions that occur in the market from three aspects: First, all actions and transactions are carried out in Sharia rule limits; second, actions and contacts are carried out with due regard to Islamic moral values ??and ethical principles; and third, ordaining what is good and forbidding what is wrong in the market. With the rise of Western colonialism, hisbah came under the sphere of secular departments in many Muslim societies. 2) In the free market era, economic activities may not pay attention to ethical issues which can cause fellow economic actors to collide with their interests, so that this condition can create forces that can destroy other economic actors. Therefore, Islamic business ethics becomes a frame of reference as a form of morality for economic actors through an ombudsman whose performance is as it was originally formed, especially in the market supervision division. 3) The fact about hisba practiced by the Prophet Muhammad SAW is proof that no one doubts or denies its role in ensuring justice, and is able to prosper society, when this institution loses its religious function, the Muslim community becomes the first victim and suffers from all kinds of crimes, starting from the negligence of their primary obligations to rampant cheating, fraud and corruption. Today hisba is still maintained in the form of delegating some of its functions to government departments and ministries of therapy losing its religious function, making it ineffective. Therefore, it is necessary to have a kind of non-governmental organization that deals specifically with this hisba so that Muslim countries will be elevated again and become a community chosen by the Almighty as the best because they ordain good and prohibit evil.
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K. Vikulov, Aleksandr, Tatiana V. Plotnikova, Larisa V. Shevchenko, Lyudmila L. Shtofer, and Lyudmila A. Spektor. "CITIZENSHIP IN THE STRUCTURE OF SOCIO-POLITICAL ORIENTATIONS OF RUSSIAN YOUTH: PLACE AND ROLE IN STATEHOOD STRENGTHENING." Humanities & Social Sciences Reviews 7, no. 5 (2019): 744–49. http://dx.doi.org/10.18510/hssr.2019.7592.
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Purpose of the study: In this study, we analyze citizenship in the structure of socio-political orientations of Russian youth and explore the youth role in strengthening statehood and formation of civil society institutions. The development of active citizenship values in sociopolitical orientations of Russian youth is determined by the need to change relations between the state and society. The citizens shall develop civic responsibility and civil initiatives and control the institutions of power.
 Methodology: The theory of social anomie and the concept of socio-cultural crisis serve the methodological basis for this study. This theory explores the eclectic nature of citizenship ideas in the youth environment. The civilizational approach makes it possible to investigate features of citizenship idea and practice information of Western European and Russian cultural traditions. All that is methodologically significant in tracking citizenship specificity of the Russian youth. The integrated approach becomes a conceptual one in this study as it treats the citizenship of Russian youth as a complex multi-component phenomenon. This phenomenon includes moral, legal and socio-political attitudes reflecting the various aspects of relations in the "man-society-state" system.
 Results: We conclude that in the citizenship of Russian youth there dominate two main attitudes: liberal and paternalistic. In the liberal aspect, the young people consider citizenship to be awareness of their civil rights and responsibilities, a kind of rational and active behavior corresponding to democratic political system. Paternalistic attitudes are manifested in loyalty to the state. Paternalists consider the state to be the political institution that is solely responsible for the present and future of the young people.
 Applications of this study: The results allow us to understand the significance of citizenship as an ethic-legal quality of personality that strengthens Russian statehood and the importance of agreement (contract) between government and society. The results discovered the need for the citizens to be engaged in solving the state's socially significant problems. The state shall also develop a favorable institutional environment for civil socialization and self-realization of the young people.
 Novelty/Originality of this study: The eclectic nature of Russian youth citizenship points at hindering factors in the development of active and responsible citizenship as the youth ability to self-organize and solve socially significant problems. The main factors hindering the process of civil activity formation among the young people are the stable etatist-paternalistic traditions of political culture and institutions of Russian civil society. Although, development of youth citizenship is a well-managed process. It requires the youth policy to be the stimulating and guiding force. This force is necessary to solve the problems of legal personality type formation. Such a personality is characterized by politically and socially active civic-mindedness.
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Szabo, Denis, Marc LeBlanc, Lise Deslauriers, and Denis Gagné. "Interprétations psycho-culturelles de l’inadaptation juvénile dans la société de masse contemporaine." Acta Criminologica 1, no. 1 (2006): 9–133. http://dx.doi.org/10.7202/017001ar.
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Abstract A PSYCHO-CULTURAL INTERPRETATION OF JUVENILE MALADJUSTMENT IN MASS SOCIETY Juvenile maladjustment in the post-industrial societies has not only augmented alarmingly but has also taken on a new dimension. The number and seriousness of offences as well as their obvious wantonness are increasing. This article is an attempt to understand the forces which engender this phenomenon. A first experiment in measuring some of the elements which constitute the moral fact is also described here. A culture conflict Maladjustment of the young in the mass society can be looked at in the perspective of a culture conflict, that is, the confrontation of morals between adult and youth in a society undergoing an historical acceleration not only of its technology but also of its institutions and culture. The dialectic, youth versus adult, is due to the fact that each group has a particular position in society which, therefore, implies different morals or different normative systems. The credo of the adult is founded upon a numerous variety of experiences marked by success or failure. This traditional morality will shift in direct proportion to the degree of evolution within the existing society. The morals of youth are founded upon its involvement in new experiences. Youth uses the technology of its era, rebels against old-fashioned morals and reformulates its ethical needs. This type of questioning leads the adult to ambiguity of values, to uncertainty of moral judgment and to a wavering in fundamental choices; it leads the young into contesting adult order, truth and conviction. The integration of youth into mass society has to be made in the light of « neotenistic » mechanisms of adjustment to innovation. It must also be examined in the light of « misoneism » — resistance to change .— as well as of stability of social relationships and institutions. The young, new citizens of a mass society and trustees of mass culture, have to cope with the institutions, ideologies, controls and rules forged by a society of production. Psycho-cultural pressures Recent social transformations have generated a new type of society known as the « mass society » which in turn has generated a « mass culture ». The interaction between culture and society creates, for the individual, new problems of adjustment which merit careful study. The relative freedom from the pressures of mechanization coincides with the increase of psycho-cultural pressures due to the means of mass communication. We require a new conceptual plan of analysis adapted to a different type of society. The theories based on culture conflicts, the concepts of subcultures and contracultures have attempted to explain these new phenomena. Today, external pressure has increased the possibility of choice for the individual. We might suggest therefore, that if the maladjustments of the past were due to the hide-bound socio-economic laws, those which characterize the mass society would be due to an extreme degree of freedom to make these numberless choices. Obligation: first foundation of morals Psycho-cultural analysis achieves its entire meaning when we study morals or the moral fact. In other words, the obligation to accomplish one act or another constitutes the main springboard for interaction within a social system. The moral fact, in its objective and subjective aspects, constitutes the core of the problem: how to explain that the very foundation of moral order is being radically and universally questioned ? To answer this, we must use an analysis of mechanisms and procedures which take precedence in internalizing moral values in different cultures. The questions asked are as follows : a) What is the content and meaning of obligation to the youth of today ? b) What is the relationship between its aspirations and those of the preceding generations ? c) Are these aspirations the same for the youth of different classes ? d) Do they then engender cultures, subcultures and contracultures ? Psycho-cultural analysis is the meeting point of questions asked by the sociology of knowledge and of socialization and by contemporary social psychology. The moral fact seems to be an integral part of the problem of man's maladjustment to the civilization he has created, and its study becomes necessary in order to find the key to certain paradoxes in the human condition. Measurement of the moral fact Psycho-cultural interpretation seeks to isolate maladjustment, regarding it essentially as a type of moral behaviour. If we accept the following postulate — adjustment or deviance results at the limit of conformity or non-conformity to values .— how do we measure this obligation ? What are the variables necessary to isolate this idea of obligation ? What are the instruments capable of measuring them ? In the context of our work, obligation is envisaged, on the one hand, as a normative system related to the position of an individual, of a collectivity or of a category of individuals, in the social structure. On the other hand, it is regarded as a physical function, representing the internal controls of the subject, who is submitted to a system of impulses and motivations. Two theories seem pertinent in explaining obligation: the theory of « moral conscience », related to subjective motivations, and the theory of « social character », related to substantive or group motivations. According to Erick Fromm (1949), every society and every social structure within the society forms the type of man it needs and transmits values, attitudes and motivations necessary for the individual to act out the role it expects him to. It accomplishes this by giving the individual a « social character » adapted to its demands and which enables the subject to behave in the manner called for by the social system. The hypothesis showing that the social character is formed by the role the individual plays in his own culture and that he reflects collective obligations individually, enables us to connect this problem of adjustment with socio-cultural controls. Thus we can suppose that the normative aspects of adolescent subcultures and contracultures, where they exist, form a social character in these young people, and so constitute a different source of orientation or obligation from that of the adult culture. This article gives an account of the construction and validity of scales of moral attitudes and of an implement capable of measuring certain aspects of the moral conscience. Their function is to isolate this idea of obligation. Five scales of moral attitudes were established and verified with the help of factoral analysis .— moral attitudes of authority, of conformity to peers, of aspiration, of hedonist anxiety and of self-evaluation. This scale discriminates between the socio-economic milieux of the working class and the leisure class and weighs the variables .— age and delinquency. If social character is the cultural counterpart of obligation, then moral conscience is the psychological counterpart. Whereas social character depends on the position of a group in the social structure, moral conscience is conditioned by interprofessional relationships. Seen in this light, moral conscience becomes a psychic function, the fruit of identification within a succession of values presented by parents, teachers and peers. Since it is almost impossible to measure moral conscience directly and experimentally by objective tests, we thought it best to measure the psychological procedures of transmission and internalization of moral values, that is, by perception and identification. The Role Construction Repertory Test of George A. Kelly (1955) seems to answer this problem because it is based on these two psychological mechanisms as well as on « role playing ». This test enables us to find out with which persons and what values adolescents identify, whether or not they are well adjusted to life in society. It also enables us, with the help of the construction analysis, to pin-point the image young people have of themselves and of those who make up their phenomenal or experimental universe. These instruments, tested on adjusted or maladjusted adolescents from different socio-economic milieux, will enable us to verify certain hypothesis resulting from psycho-cultural analysis.
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Zhou, Yi. "“Vocal style” in Western European and Chinese art history: a comparative analysis." Problems of Interaction Between Arts, Pedagogy and the Theory and Practice of Education 57, no. 57 (2020): 286–96. http://dx.doi.org/10.34064/khnum1-57.18.
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Background. The category of style is one of the most used in modern musicology. This is due to objective reasons: the attention of the “consumer” of a cultural product is mostly not focused on its author recently. The coexistence of individual performance versions of composer’s works is one of the reasons that problems of stylistic attribution of musical art do not lose their relevance. In different areas of musical practice these problems are interpreted in different ways and get various degrees of theoretical understanding. The area of vocal art deserves special attention. An analysis of specialized literature suggests that the ever-increasing number of appropriate studies has not yet influenced the crystallization of the definition of “vocal style” in the scientific sense. This is due to the fact that the meaning of the term “vocal style” has many dimensions that reflect technological, aesthetic, historical, individual and national parameters of creativity. This resulted in the purpose of proposed article – to identify the singular and general in the interpretation of the category “vocal style” in Western European and Chinese art discourse. The research methodology is determined by its objectives; it is integrative and based on a combination of general scientific approaches and musicological methods. The leading research methods are historical, genre-stylistic and interpretative analyzes. Results. The word style first appeared in ancient Greece, where it was called a tool for writing on wooden tablets covered with wax. Later, the word style began to be used to describe not only human activity, but himself. At the same time, there is no case in Confucius’s “Analects” of using this definition. Central to the aesthetic block of Confucius’ teaching is not the question of the style of art, but the degree of influence that it has on the formation of the five moral qualities. As for questions directly about the style of artistic creation, Chinese scholars believe that they were first addressed by a contemporary and follower of Confucius, literary theorist Liu Xie, in whose works for the first time in the history of Chinese culture the word “style” was used. We note that in both Europe and China the studies of ancient thinkers have become the foundation for centuries and millennia that determined the essential parameters of the worldview of peoples and civilizations and stimulated the development of human thought. So nowadays style is similarly understood as a certain set of features that characterize either a particular person or the results of his activities. As for a narrower understanding of style (in our case – vocal style), it historically developed much later, which was preceded by a long evolution of vocal art and the accumulation of relevant scientific works. In addition, it is necessary to take into account the specific of vocal performance, the essence of which involves working with verbal texts, their artistic representation, and, consequently, the determinism of not only musical but also artistic embodiment of the work. Thus, in European treatises of Renaissance and Baroque periods it is not about the performer, but about the style of specific musical works, basic parameters of which are determined by the place of performance and the appropriate type of expression. At the same time, there are studies which examine the national aspect of the phenomenon of vocal performance, that is perceived as a consequence of the interaction of several factors: temperament, climate and landscape. It is interesting that even in the baroque treatises maxims about the advantages of the Italian school bel canto can be found; and nowadays it continues to determine the development of not only European but also world vocal art. We emphasize that we can not find Chinese treatises dating from the XVII–XVIII centuries, which are devoted to the comprehension of vocal art in the European sense of the word. After all, academic vocal culture in this country has begun to develop only in the early twentieth century and therefore imitated and appropriated the aesthetic and technology of the dominant European vocal style bel canto. It is known that the definition of bel canto is most often used in two cases: as a designation of a certain historical style, which is most vividly embodied in works of V. Bellini and G. Donizetti, and as a designation of singing technique. So we see that, as in other performing arts, the definition of style contains two interdependent parameters: technological and artistic and aesthetic. And the latter in the case of exactly vocal schools can be interpreted as a mobile factor. The similarity of interpretation of the definition of vocal style (namely one of its varieties – bel canto) in European and Chinese art literature is the result of the fact that eastern and western cultures are gradually approaching each other in the process of historical development. Conclusions. A comparative analysis of European and Chinese scientific sources suggests that the issues of musical stylistics occupied an important place in the minds of thinkers even before our era. And although both in the East and in the West the category of style was perceived as a mean of realization of the individual worldview of the man-creator, we can still talk about the difference in vectors of study of this problem. For example, if in the East it was perceived as a fundamental part of the ethical, in the West – the aesthetic. The formation of the phenomenon of “vocal style” was a natural consequence of the development of European vocal culture, where concepts of “technique” and “style” gradually crystallized. They became the basis of European vocal art, the assimilation of which has led to the phenomenal success of the modern Chinese school bel canto.
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FAN, Ruiping. "大疫當前: 訴諸儒家文明的倫理資源". International Journal of Chinese & Comparative Philosophy of Medicine 18, № 2 (2020): 81–107. http://dx.doi.org/10.24112/ijccpm.181701.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文論證對於新冠狀病毒疫情只做政治學論證是不夠的，還需要倫理學的反思，因為一個社會的倫理價值承諾才是對其現實政治的一種基礎性指導而不是相反。中華傳統文化的倫理精神同現代西方文化的倫理精神大異其趣。如果突出其不同特點的話，可以分別標識為儒家的天命美德倫理及其家庭主義與和諧主義的特點，針對現代的世俗原則倫理及其原則主義與自由主義的特點。東亞國家對於這次疫情的應對，至少在疫情明顯出現之後，總體上處理得較之西方國家更好，背後實有不同的倫理精神的反應和支撐。本文訴諸儒家美德倫理學的資源，宣導人類進行倫理學的範式轉向：我們需要和諧主義（而不是科學主義）的發展觀、美德主義（而不是原則主義）的決策觀、家庭主義（而不是契約主義）的天下觀。的確，不少人憂慮，這次疫情將會扭轉近些年的全球化發展趨勢，使國際社會進入互相敵對的、封閉的惡性競爭時代。儒家美德倫理學所攜帶的美德、和諧和和平的資訊，應該給予我們深遠的啟示。Why have some countries done better than others in dealing with the coronavirus crisis so far? One popular answer is in terms of politics: everything depends on state capacity, the level of political trust in society, and the quality of leadership. This paper suggests the need to go beyond politics and turn to ethics. If one does not delve into the ethical spirit and substance that underlie tangible political decisions and activities to combat the coronavirus pandemic in a state, one will fail to see the cultural momentum of the people’s responses in that state and miss the moral foundation of the social practices embedded within that state’s civilization in comparison with other civilizations. In particular, this paper argues that the spirit and substance of Chinese ethics differ from those of the contemporary mainstream Western ethics characteristic of secular principlism, which, although they possess important advantages and merits, suffer from a series of defects and failures, including untenable reductionism, a type of dogmatism, and even radicalism. In contrast, Confucian civilization provides the Chinese with a virtue ethics that is not principlism. It is rather an exposition of Confucian virtue (de), as a powerful but peaceful moral force, that is entrenched within the fundamental structures of the universe (as portrayed in the images of yin-yang, the eight trigrams, and the 64 hexagrams in the Classic of Change) and within the ritual activities of human beings (as described in the ceremonial and minute rituals in the three Confucian ritual classics) to shape the Confucian moral character. Confucian virtue principles and rules are implicit in such structures and the rituals to be formulated in connection with them, but they cannot be created through pure reason. They play their roles in human practices along with structures and rituals but can never exhaust their richness and profundity. The paper indicates that this virtue ethics contains a Confucian notion of harmonious freedom (that can counter scientific determinism) and a familist ethic (that can be adopted to check and balance runaway contractualism), which can be fruitfully used to direct political decisions and activities to combat the coronavirus pandemic and to accomplish peaceful and fruitful outcomes in society.DOWNLOAD HISTORY | This article has been downloaded 9 times in Digital Commons before migrating into this platform.
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Cheng, Zhihua, and James Chambers. "The Utilitarian Argument from Risk Against Mill’s Defense of Freedom of Speech." Asian Social Science 14, no. 12 (2018): 12. http://dx.doi.org/10.5539/ass.v14n12p12.
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Utilitarianism is an ethical doctrine that prioritizes the maximization of utility in human action. Mill thinks of utility in terms of happiness. Mill defines utilitarianism in these terms: &ldquo;actions are right in proportion as they tend to promote happiness, wrong as they tend to produce the reverse of happiness. By happiness is intended pleasure and the absence of pain; by unhappiness pain and the privation of pleasure.&rdquo; (Mill, 1861/1879, p. 60). While Mill recognizes that happiness cannot be quantified and that there are different qualities of happiness he insists that it can be measured to the extent that it is possible to compare and select acts relative to their utility. This makes it possible to act in order to maximize the most and the highest happiness for the greatest number of people involved &ndash; Mill&rsquo;s moral ideal. Utilitarianism is a kind of consequentialism; it claims that action can only be morally evaluated relative to its consequences. That is, no acts are right or wrong in themselves but only in terms of the extent to which they produce utility. Insofar as all sentient beings have the ability to experience utility the utilitarian attempts to take all of their perspectives equally into account.
 
 For Mill&rsquo;s defense of free speech, any form of public expression, (declaring one&rsquo;s opinion, singing, insults) qualifies as speech. Mill regards speech as free if there are no laws against any public expression. Mill&rsquo;s utilitarian stance means his defense of free speech must establish that utility or, basically, human happiness, is greater in an environment of free speech than regulation.
 
 Mill&rsquo;s arguments for free speech are concentrated in chapter 2 and the first paragraph of chapter 3 of his On Liberty. This topic has already received an enormous amount of scholarly attention much of it critical. Jonathan Wolff (2006) argues that Mill&rsquo;s commitment to individual rights ultimately rests upon his Victorian faith in the moral progress of western civilization and that challenging this faith has communitarian implications for utilitarianism. Robert Paul Wolff (1968) insists that utilitarianism cannot recognise the division between the public and private realms that could forbid an invasion of personal liberty. Perhaps the most uncompromising attack on the utilitarian credentials of Mill&rsquo;s project in On Liberty is produced by Gertrude Himmelfarb (1974) who argues that therein Mill effectively abandoned utilitarianism altogether. Isaiah Berlin (1991) is the most influential modern proponent of the view that Mill&rsquo;s failure to rid himself of the strictures of the crude and overbearing implications of utilitarianism hamstrung his arguments to the extent that, despite points of great complexity and depth of insight, they ultimately descended into incoherence. This is still the prevailing interpretation of Mill and so well established that John Gray and G. W. Smith (1991) call it the traditional interpretation, which Gray, Alan Ryan and John Rees attempt to challenge in different ways. This article is a novel argument for the traditional interpretation based upon problems of fallibility and risk.
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Jernej, Pisk. "Cardinal Virtues in Sport: Prudentia." Physical Culture and Sport. Studies and Research 67, no. 1 (2015): 13–19. http://dx.doi.org/10.1515/pcssr-2015-0019.
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Abstract Cardinal virtues present one of the oldest anthropological theories and ethical systems in the western philosophical tradition. Among other great ancient philosophers, Plato talked about four main virtues: prudence (practical wisdom), justice, fortitude (courage), and temperance (moderation). As these virtues are not arbitrary, but instead correspond to some fundamental characteristics of human beings, they are not only useful for moral decision-making, but they also present an original anthropological theory. This paper focuses on the role of prudence in sports. Prudence has two aspects: it is a) cognitive, and b) decision-making. Perceptively it is turned toward reality, “imperatively” toward volition and action. As such, it is a fundamental virtue in sports practices. First of all, its role is in the cognition of the specific situations an athlete is in. In addition, it gives instructions as to how to respond to them. Prudence directed into the cognition of reality involves two main elements, namely memoria and docilitas. The role of memoria consists in developing and enriching special motor memory from past experiences, and so it is one of the goals of any practice of technical elements. Docilitas is the kind of open-mindedness which recognizes the true variety of things and situations to be experienced and does not cage itself in any presumption of deceptive knowledge. As such, it can be recognized in the concept of sports as “knowledge-gaining activity”. The other aspect of prudence is directed towards deciding what actions to take. With solertia, the athlete can swiftly, but with open eyes and clear-sighted vision, decide to do something good in a concrete situation. The second element is providentia (foresight), meaning the capacity to estimate with a sure instinct for the future whether or not a particular action will lead to the realization of a goal. This is demanded of all sports, especially competitive sports, where the deciding factor between top and average athletes is often not physical or technical abilities but the intellectual capacity (or tactics) to foresee what is going to happen on the field in the next few moments.
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Monshipouri, Mahmood. "Political Science." American Journal of Islam and Society 14, no. 4 (1997): 99–101. http://dx.doi.org/10.35632/ajis.v14i4.2222.
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Adopting an issue-oriented approach toward understanding Islamic andWestern political thought, Professor Abdul Rashid Moten places these two tradition'swithin historical and contemporary contexts. Moten's book thereby providesa comparative analysis of key issues, including Islamic research methodology,Islamic law, Islamic political and social order, strategies and tactics ofvarious Islamic movements, and the link between Islam and politics.In chapter 1, Moten examines the secular domination of Muslim thought andculture, arguing that secularism was imported into the Muslim world throughthe efforts of a Westernized elite. He adds that no such secular state had everexisted in the Muslim world. This owes much to the fact that there was (is) nocommon ground between Islam and secularism (p. 7). With secularism camenationalism, liberal political institutions, and the pursuit of a capitalist economicsystem. Nationalism, Moten notes, wedged its way into the Muslim world,dividing it into new nation-states and client states (p. 12). Since independence,secularism has failed to meet the socioeconomic and political needs of Muslimsocieties. The rising tide of Islamic revivalism against secular regimes inAlgeria and Turkey demonstrates disenchantment with the shattered secularistdreams in the Muslim world (p. 16).Chapter 2 attempts to scrutinize the inherent link between Islam and politics.The pillars of Islam, Moten writes, go beyond moral and spiritual upliftment;they entail both practical and symbolic significance in all aspects of life. InIslam, ethics sets the tone for politics, and the rules of political behavior originatefrom ethical norms. Political life cannot be separated from the broaderframework of the religious and spiritual life (p. 21 ). Islamic rulers have hardly,if ever, emphasized the separation of religion and politics. Since the nineteenthcentury, Islamic modernists and revivalists have debated the nature of this separation.The reemergence of Islam in Muslim politics and societies in the lastquarter of the twentieth century has pointed to a distinct Islamic order and thereawakening of Muslim identity. Moten cites, among others, Iran and Pakistanas examples of such a renaissance (p. 30). However, he fails to examine the divisiveeffects of lslamization programs in Pakistan (under Zia al-Haqq) and othercountries such as Sudan.The comparison between Western and Islamic methods of political inquiry isthe subject of close scrutiny in chapter 3. Moten maintains that the Islamic conceptionof polity is based on profound religious-cultural grounds and that religionand polity form an organic unity (p. 37). Likewise, ethics and politics are ...
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Bullock, Katherine. "Pious Fashion: How Muslim Women Dress." American Journal of Islamic Social Sciences 35, no. 3 (2018): 87–90. http://dx.doi.org/10.35632/ajiss.v35i3.486.
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This book is a very welcome addition to the literature on Muslim women’s dress. It is part of a growing trend to treat Muslim women and their sarto- rial choices through sophisticated theories that recognise the agency, even humanity, of Muslim women. We are far from the days when an Ameri- can author would simply read a headscarf as a symbol of oppression, and Muslim women in need of rescue—at least in the academic realm, though certainly not in the political and journalistic realms. Easy to read and en- gaging (but not simplistic) studies like Bucar’s will, hopefully, eventually trickle out of academia and lead to a sea-change in political and popular discourses as well. Bucar, a professor of philosophy and religion, has turned to ethnog- raphy to complement her philosophical explorations of the relationship between dress, aesthetics, and morality. One of the special features of this book, and what I believe distinguishes it and makes its insights possible, is Bucar’s self-reflective nature, and willingness to share that as she writes. The book begins with a preface, which explains how Bucar came to study this topic while in Tehran to study Persian and Islamic women’s groups in 2004. It opens with her very honest discussion of how she was sitting nervously in the airplane, wondering whether or not she would be able to follow the conditions of her visa to observe local laws and wear “proper hi- jab” (vii). A woman sitting in the aisle across from her winks and pulls out her own scarf and overcoat, setting Bucar at ease, who then follows suit. She describes how she spent a few months adjusting to wearing hijab and figur- ing out the various ways women in Tehran adhere to the hijab laws. Flying next to Turkey, and experiencing some unexpected internal reactions to going bareheaded, made her see that “modest dress had a moral effect on me” (ix), altering her sense of public space and the aesthetics of women’s clothing. “I found surprise, pleasure, and delight in pious fashion, as well as an intellectual challenge to the neat boxes I had once put things in: modest dress as imposed on women, fashion as a symptom of patriarchy, and aes- thetics as separate from ethics. This book is an exploration of this delight and challenge” (ix). Following is the introduction, where she lays out her key terms, meth- odology, and research questions. Bucar explains that she prefers the term “pious fashion” to “modest clothing” or “fashion veiling.” This is so because clothing is a cultural practice that is “governed by social forces as well as daily individual choices” (2). “Fashion” allows people to “construct iden- tities, communicate status, and challenge aesthetic preferences.” “Modest” is generally meant to describe clothing that is “decent and demure,” that discourages sexual attention, but she learned that Muslim women’s dress is more than this, as it is connected to “ethical and religious dimensions… such as character formation through bodily action, regulating sexual de- sires between men and women, and creating public space organized around Islamic moral principles” (3). Hence her preference for the phrase “pious fashion.”Next appear country case studies of how Muslim women in different locales take up “pious fashion”. She did fieldwork in three cities—Tehran, Iran (2004 and remotely 2011); Istanbul, Turkey (2004, 2012, 2013); and Yogyakarta, Indonesia (2011)—observing women in a variety of locations, going shopping, and participating in activities related to pious fashion (in- cluding wearing it herself sometimes). She conducted focus groups and interviews with women between ages eighteen and thirty wearing pious fashion. After opening with a brief introduction to the country-specific poli- tics of modest dress, each chapter is divided into two main sections: “style snapshots” and “aesthetic authorities.” The style snapshots are often very detailed descriptions (half a page for a single outfit) of different kinds of dress, including material, stitching, colour, patterns, style cuts, and accesso- ries. These sections can be a challenge for those not that interested in such details of fashion. The book contains twenty color photographs to illus- trate the styles of dress she discusses, but I still found a laptop an essential component to look up images of the stylists she was referring to, or more basic visual aids to know the difference between “chiffon” and “crepe,” or a “manteau” and a “tunic.” Yet it is such intimate details that give life to her book. These details of fashion are not the object of the book, though, for she embeds these discussions in deeper conversations about aesthetics, moral- ity, piety, beauty, and cultural and political aspects of clothing and fashion. The sections on “aesthetic authorities” cover religious authorities, governments, visual images, educators, fashion designers, magazines, and bloggers’ pious fashion discourses in each country. She is able to highlight differences and similarities across countries, as well as the prevalence of different interpretations and debates amongst all these different voices on what does and does not count as “pious fashion.” She includes discussions about what are counted as “bad hijab” or fashion failures, as an important way to understand the delimitations of pious fashion in each country. Chapter Four presents summarizing conclusions. Here she argues that unlike the normal western approach which considers hijab as a “problem” to be solved, it is rather a woman’s decision about what to wear which should be analytically considered: “the duty to dress modestly does not resolve this question: even if certain institutional structures and public norms related to taste, virtue, and femininity set limits and provide guidance, Muslim wom- en have a great deal of choice when they get dressed every day” (171). She explores the intersections between national identity, modernity, femininity, modesty, aesthetic rebellion, women’s agency, materialism, the consumer lifestyle, aesthetic concepts of beauty and its relationship to morality and fashion, and tradition and change. She concludes that the study of pious fashion teaches us that piety…[is] not just about obedience to orthodox interpretations of sacred texts: it also incorporates good taste, personal style, and physical attrac- tiveness. And fashion becomes a key location through which piety can be realized and contested. Piety is not only about being good – it is about appearing to be good as well…[Women who wear pious fashion] are pi- ous because they are using clothing and adornment to cultivate their own characters, to build community, and to make social critiques. (190) The book ends with an epilogue pointing to a sudden interest, since 2016, in “pious fashion” from the mainstream Western ‘secular’ fashion industry. She notes the two different directions this goes politically—ei- ther to celebrate Muslim women’s inclusion in wider society (CoverGirl’s use of first hijabi spokesperson, Nura Afia, 2016, 195) or to criticise Islam’s pollution of secular fashion (designers are encouraging the enslavement of women) (196). One of the main reasons this book works so well is Bucar’s wonderful ability to be empathetic without being an apologist. She does not wear hijab in her life in the United States; the book is not advocating hijab. She does not gloss feminist concerns over patriarchy and pressures to wear hijab, nor the impact of hijab laws that frustrate many women in Tehran. She recognises the complex nature between dress, identity, fashion, and philo- sophical questions like ethics and the nature of being. She normalizes hijiab so that it can be studied, not as some kind of weird, exotic, oppressive, sui generis piece of cloth, but like any other piece of women’s clothing, like mini-skirts, jeans, high heels, or the bra: While modest clothing can indeed be used as a form of social control or as a display of religious orthodoxy, in practice, it is both much less and much more. Much less, because for many Muslim women, it is simply what they wear. Much more, because like all clothing, Muslim women’s clothing is diverse, both historically and geographically, and is connected with much broader cultural systems. (1)
 Katherine BullockLecturer, Department of Political ScienceUniversity of Toronto at Mississauga