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Journal articles on the topic 'Moral decay'
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1
Grossman, Herschel I., and Minseong Kim. "Predators, moral decay, and moral revivals." European Journal of Political Economy 16, no. 2 (June 2000): 173–87. http://dx.doi.org/10.1016/s0176-2680(99)00053-1.
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Lu, Minjie, and Helene H. Fung. "MORAL GAIN OR DECAY? EXAMINING AGE-RELATED CHANGES IN MORAL JUDGMENT." Innovation in Aging 3, Supplement_1 (November 2019): S785. http://dx.doi.org/10.1093/geroni/igz038.2888.
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Abstract The present study investigates age-related changes in moral judgment. In particular, we examined both cognitive and affective dimensions of morality in contributing to moral punishment. One hundred and twenty participants (aged from 22 to 75) recruited from Mturk were presented with 10 moral transgression stories (e.g. lying, harming), and reported their wrongness judgment, moral conviction, emotional experience, and moral punishment. Results revealed divergent patterns on the relationships between age and the evaluations on cognition and emotion. In terms of cognitive evaluation, compared to younger adults, older adults perceived immoral acts as more wrong and considered their stands as more connected to their moral conviction. However, older adults reported less intense negative emotions (anger, disgust, contempt), suggesting they were less aroused by immoral acts. In terms of moral punishment, age was negatively correlated with punishment, and this correlation was mediated by the age-related decrease in negative emotions.
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FAHEY, Carolyn. "URBAN OR MORAL DECAY? THE CASE OF TWENTIETH CENTURY DETROIT." JOURNAL OF ARCHITECTURE AND URBANISM 41, no. 3 (June 14, 2017): 170–83. http://dx.doi.org/10.3846/20297955.2017.1301292.
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This paper provides an alternative narrative of Detroit from one of economic struggle and racial division. It instead discusses other forces at play, focusing on questionable moral standing and its relationship to built form, specifically the city. The paper explores whether a compelling claim on building’s moral use can be established, and in doing so seeks to establish a causal link between moral relationship and the built environment. Moral relationship is established through three main avenues. The first is a brief discussion of Detroit’s history, particularly its history from WWII onward, in order to establish the complex moral context into which this argument is situated. The second avenue provides a concise summary of Stanley Cavell’s moral framework and discusses the conundrum of having moral obligation in the absence of moral relationship. The final avenue is a look to the famous Renaissance Center as emblematic of the moral relationship at play. The resulting form of analysis relies on the premises that buildings can embody the knowledge and agreement required for (moral) relationship, and that buildings are artifacts of moral relationship. The paper concludes that buildings are therefore morally appraisable, which is to say they can be appraised for their moral appropriateness.
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Perren, Rebeca, Kristin Stewart, and Cinthia B. Satornino. "Puritan peers or egoistic entrepreneurs? Moral decay in lateral exchange markets." Journal of Consumer Marketing 36, no. 3 (May 13, 2019): 366–78. http://dx.doi.org/10.1108/jcm-03-2018-2625.
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Purpose The purpose of this study is to examine the impact of LEM participation on moral identity. Lateral exchange markets (LEMs) enable ordinary people to monetize idle personal resources such as cars, homes, gadgets and skills. Despite its champions portraying actors in these exchange as moral citizens of society, recent findings suggest that egoistic motives drive participation. A salient moral identity motivates behaviors that show social sensitivity to others and enable cooperative actions. Given that platform-providing firms rely on users’ cooperative behaviors to facilitate lateral exchange, understanding factors that affect moral identity can have important implications for the success of such business models. Design/methodology/approach In this research, the authors move away from the ideological discourse behind actors’ motivations, to provide a pragmatic explanation of how participation erodes moral identity. The authors apply a social cognitive framework to examine how the environment in LEMs impacts behaviors and personal factors in a recursive fashion. Findings Across two studies, findings reveal that prolonged participation in lateral exchange diminishes the centrality of moral identity to the working self-concept. Moreover, the results show that keeping puritan peers moral has positive business outcomes. This research also discerns a boundary condition that determines when peers remain consistent with their moral compasses. Specifically, when engagement is perceived as effortful, the behavior becomes an informative input in the inference of one’s moral disposition reinforcing moral identity. Originality/value Marketers can use this research to design business models in ways that mitigate the decay of moral identity.
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McCrea, Lawrence. "Śāntarasa in the Rājataraṅgiṇī: History, epic, and moral decay." Indian Economic & Social History Review 50, no. 2 (April 2013): 179–99. http://dx.doi.org/10.1177/0019464613487099.
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Wirls, Stephen H. "The Moral Imperative." Journal of Interdisciplinary Studies 8, no. 1 (1996): 31–48. http://dx.doi.org/10.5840/jis199681/23.
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This essay explores the relationship between moral community and the principles and practices of liberal individualism. Insofar as these principles afford the widest latitude to the individual's judgment concerning the government of his life, they have contributed to a decay in the rigor and authority of moral and civic codes. Moreover, they and the way of life they foster seem to militate against any political or social solutions to problems of morality and civility, reflecting a disparity between liberal regime principles and the moral preconditions of a decent society. A moral revival may thus have to be founded on the recognition that healthy liberal democracies require policies and practices in tension with liberal principles.
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Wirls, Stephen H. "The Moral Imperative." Journal of Interdisciplinary Studies 8, no. 1 (1996): 31–48. http://dx.doi.org/10.5840/jis199681/23.
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This essay explores the relationship between moral community and the principles and practices of liberal individualism. Insofar as these principles afford the widest latitude to the individual's judgment concerning the government of his life, they have contributed to a decay in the rigor and authority of moral and civic codes. Moreover, they and the way of life they foster seem to militate against any political or social solutions to problems of morality and civility, reflecting a disparity between liberal regime principles and the moral preconditions of a decent society. A moral revival may thus have to be founded on the recognition that healthy liberal democracies require policies and practices in tension with liberal principles.
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SZTOMPKA, PIOTR. "On the decaying moral space. Is there a way out?" European Review 10, no. 1 (February 2002): 63–72. http://dx.doi.org/10.1017/s1062798702000066.
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The concept of moral space is presented here, in the arguments of classical authors who treated the decay of moral space as an inevitable cost of modernity. Three areas are identified where the decay of moral space is manifested in our period of ‘late modernity’. They are: violent crime, distrust and cynicism, and the vanishing of social capital. Paradoxically, however, opportunities to overcome the current moral void are discovered in the very traits of modernity: reflexiveness and globalization. They allow the process of moral healing through the reconstitution of primordial communities, ethnic, national, religious, in an open, tolerant and ecumenical manner, as well as the constitution of new communities of universalist and global reach.
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The Lancet. "Moral decay at GSK reaps record US$3 billion fine." Lancet 380, no. 9836 (July 2012): 2. http://dx.doi.org/10.1016/s0140-6736(12)61110-6.
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Hjorth, Ronnie. "Political Decay and Political Arcadianism." De Ethica 5, no. 1 (May 7, 2018): 37–49. http://dx.doi.org/10.3384/de-ethica.2001-8819.185137.
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An account of evil in classical political theory is the concept of evil government. The notion of political decay from good to evil government or to anarchy, the absence of government, among classical political theorists represents both a moral and a political problem. This essay argues that political decay remains a perennial problem because the political condition itself involves the seeds to its own destruction. Moreover, it is claimed that the nostalgic longing to a glorious past for nations or peoples risks turning into what is here labelled ‘political arcadianism’, fostering futile attempts to return to past conditions. The argument is that political arcadianism when focusing on the imagined past rather than the present is a possible cause of political decay.
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Parish, Jane. "West African witchcraft, wealth and moral decay in New York City." Ethnography 12, no. 2 (June 2011): 247–65. http://dx.doi.org/10.1177/1466138110392467.
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Tondi, Pakiso. "Botho bo tlile pele s on moral decay in post-1994 South Africa." African Renaissance 15, no. 1 (March 6, 2018): 95–102. http://dx.doi.org/10.31920/bbtp_15_1_18.
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Lin, Hang. "He Huaihong. Social Ethics in a Changing China: Moral Decay or Ethical Awakening?" Asian Affairs 47, no. 2 (May 3, 2016): 335–37. http://dx.doi.org/10.1080/03068374.2016.1171636.
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Setia, Paelani. "Perilaku Keberagamaan Masyarakat Perdesaan Pasca Pembangunan PLTA Cisokan di Kabupaten Bandung Barat." Hanifiya: Jurnal Studi Agama-Agama 4, no. 1 (April 30, 2021): 15–27. http://dx.doi.org/10.15575/hanifiya.v4i1.10996.
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This research examines the religious behavior of the people of Sukaresmi Village, Rongga District, West Bandung Regency after the construction of PLTA Cisokan, West Java. The construction of the Cisokan hydropower plant actually has a negative impact in the form of the destruction of the moral values of the Islamic religion due to the introduction of a new culture into social life. In overcoming this, religion is the key to strengthening awareness of improving the character and morals of rural communities. This awareness was influenced by political and economic dynamics which later manifested itself in an effort to revive religious traditions such as Syahriahan and Manakiban. The success in overcoming the moral decay of society is also influenced by the role of young ulama with broad scientific insight and effective communication. Through field research, interviews and document studies, this research concludes that the homogeneous characteristics of rural communities, including adherence to religion, are factors that facilitate the process of solving problems, including issues of morality and religion.
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ROGACZ, Dawid. "In the Shadow of the Decay. The Philosophy of History of Mencius and Xunzi." Asian Studies 5, no. 1 (January 30, 2017): 147–71. http://dx.doi.org/10.4312/as.2017.5.1.147-171.
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The aim of my paper is to analyze the debate between Mencius and Xunzi from the perspective of their views on the nature of the historical process. The Mencian approach embraces not only elaboration on the doctrine of the Mandate of Heaven, resulting in a cyclical vision of history, but also strong idealization of the past. I will show that ren (benevolence), treated as a historical principle, could link two dimensions of his historical thinking: the moral and ontological. Xunzi rejected the possibility of the intervention of Heaven in history, however, his theory of rituals and belief in moral use of history made his philosophy of history much more conservative, embalming the idealization of the past. In short, I will look for the main common points and differences between these two major figures of Confucianism regarding their views on history, attempting to answer which beliefs could constitute a unique Confucian philosophy of history.
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Sambells, Chelsea. "Saving Foreign Children From "Moral Decay": Switzerland's Children's Homes During the Second World War." Journal of the History of Childhood and Youth 11, no. 1 (2018): 5–26. http://dx.doi.org/10.1353/hcy.2018.0001.
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Setran, David P. "“From Moral Aristocracy to Christian Social Democracy”: The Transformation of Character Education in the Hi-Y, 1910–1940." History of Education Quarterly 45, no. 2 (2005): 207–46. http://dx.doi.org/10.1111/j.1748-5959.2005.tb00035.x.
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In the early twentieth century, many American educators pinned their hopes for a revitalized nation on the character education of “youth,” especially adolescent boys. Although the emphasis on student morality was far from novel—nineteenth-century common and secondary schools operated as bastions of Protestant republican virtue—new perceptions of moral decay, institutional failure, and general cultural anomie prompted a marked increase in urgency. Among the many agencies confronting this impending moral crisis, the Young Men's Christian Association (YMCA) had perhaps the most comprehensive program of regeneration for American youth, encompassing a carefully articulated system extending from boyhood to collegiate and employed young men. Despite this expansive role, historians have produced only cursory glimpses of this organization, neglecting in particular the YMCA's work in developing an extracurricular program of moral education in public high schools.
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Schwartz, Michael. "Business Ethics in Developing Countries: A Response to Rossouw." Business Ethics Quarterly 6, no. 1 (January 1996): 111–16. http://dx.doi.org/10.2307/3857244.
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Abstract“Business Ethics in Developing Countries: A Response to Rossouw” examines Gedeon J. Rossouw's account of business morality and those preconditions that he seeks in order to develop a moral business culture in South Africa, given the historical reality in that country. The paper argues that Rossouw does not take cognisance of history. Particularly of the decade after the election of the Nationalist Party Government in 1948, when that government strove to impose its ideology upon South African Society. If he did take cognisance of that history, then he would not be able to proffer those proposals which he believes would improve business morality there. The paper also extends a caution against the acceptance of economic advancement as a pre-condition for the appearance of moral business practices. Likewise for the contrary view that economic growth is the harbinger of moral decay.
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Rostad, Aslak. "“We have even locked out the very Zeitgeist itself”." International Journal for the Study of New Religions 8, no. 1 (July 27, 2018): 27–48. http://dx.doi.org/10.1558/ijsnr.35577.
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This article analyses the discourse employed by Norwegian fraternal organizations, based on Hugh B. Urban’s postulate that secrecy is a strategy for ‘adornment’, i.e. conveying a special status to certain values and beliefs. The discourse is analysed in terms of the fraternities’ idea of reality, identity, and mission, and claims that these organizations regard themselves as defenders of society’s core values which they claim are threatened by moral corruption and decay.
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Puurtinen, Mikael, and Tapio Mappes. "Between-group competition and human cooperation." Proceedings of the Royal Society B: Biological Sciences 276, no. 1655 (September 30, 2008): 355–60. http://dx.doi.org/10.1098/rspb.2008.1060.
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A distinctive feature of human behaviour is the widespread occurrence of cooperation among unrelated individuals. Explaining the maintenance of costly within-group cooperation is a challenge because the incentive to free ride on the efforts of other group members is expected to lead to decay of cooperation. However, the costs of cooperation can be diminished or overcome when there is competition at a higher level of organizational hierarchy. Here we show that competition between groups resolves the paradigmatic ‘public goods’ social dilemma and increases within-group cooperation and overall productivity. Further, group competition intensifies the moral emotions of anger and guilt associated with violations of the cooperative norm. The results suggest an important role for group conflict in the evolution of human cooperation and moral emotions.
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Behera, Mr J. K. "Moral and Material Decay of Education. Ineffectivity and counter productivity of most potent force for Human development." IOSR Journal of Humanities and Social Science 2, no. 1 (2012): 81–84. http://dx.doi.org/10.9790/0837-0218184.
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Tamrat, Sisay. "Re-thinking humanism as a guiding philosophy for education: a critical reflection on Ethiopian higher educat0ion institutions." International Journal of Ethics Education 5, no. 2 (May 14, 2020): 187–95. http://dx.doi.org/10.1007/s40889-020-00095-y.
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Abstract This paper aims to articulate and clarify the very essence of humanism and then contextualize it to the Ethiopian context. In this case, I believe that a humanistic philosophy for education is the best approach that helps students become holistic beings – citizens who are both morally/intellectually and economically capable, autonomous, critical and responsible. Students of Ethiopian Higher Education Institutions (EHEIs), however, are characterized by a dearth of humanistic elements for education. They are marred with intellectual and moral decadence. The methodology is qualitative for it largely depends on reviewing literatures and policy documents on the issue. The upshot of this paper is that the ideals of humanism in education is not an extra – icing on the cake- it is an essential tool that would clean the academic environment from the entrenched overall moral and intellectual decay permeating EHEIs.
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Wiid, Johannes A., Michael C. Cant, and Claudette Van Niekerk. "Moral Behaviour And Ethical Misconduct In Nigerian Small Businesses." International Business & Economics Research Journal (IBER) 12, no. 9 (August 30, 2013): 1087. http://dx.doi.org/10.19030/iber.v12i9.8054.
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The small business sector plays a vital role in the economic development, upliftment and job creation of any third world country, and even more so in Africa. Small and Medium Enterprises (SMEs) have underperformed over the past years and therefore have not contributed their expected roles in the growth and development of the Nigerian economy. This can and may lead to unethical behaviour and questionable practices which speak of moral decay something that Africa, in general, and Nigeria, specifically, has been accused of. The performance and ethical behaviour of Nigerian SMEs have been of great concern to numerous individuals, parties and organisations (Onugu, 2005:8). Since managers decisions impact organisational goals and behaviours, this research aims to determine whether a sense of moral behaviour will have an influence on the concern for ethical misconduct in the Nigerian business environment by examining the relationship between Moral Behaviour and the Concern for Ethical Dilemmas/Misconduct. The research followed a quantitative approach. Results indicated that there is a fine line between what is perceived as being morally wrong or unethical and that, in many instances, the focus is rather on future existence of the business and not really on the ethical issues involved. The study confirms that there is a medium to strong relationship correlation between sense of ethical concerns and immoral behaviour in the Nigerian small business environment. The hypothesis (H0: Entrepreneurs who have an acute sense of moral behaviour are concerned about ethical misconduct/dilemmas in the business environment) is therefore accepted.
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Shapira, Reuven. "Communal Decline: The Vanishing of High-Moral Servant Leaders and the Decay of Democratic, High-Trust Kibbutz Cultures." Sociological Inquiry 71, no. 1 (January 2001): 13–38. http://dx.doi.org/10.1111/j.1475-682x.2001.tb00926.x.
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Taylor, Antony. "‘At the Mercy of the German Eagle’." Critical Survey 32, no. 1-2 (June 1, 2020): 59–78. http://dx.doi.org/10.3167/cs.2019.112603.
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In the years before 1914 the novels of William Le Queux provided a catalyst for British debates about the economic, military and political failures of the empire and featured plots that embodied fears about new national and imperial rivals. For Le Queux, the capture of London was integral to German military occupation. Representative of the nation’s will to resist, or its inability to withstand attack, the vitality of London was always at issue in his novels. Drawing on contemporary fears about the capital and its decay, this article considers the moral panics about London and Londoners and their relationship to Britain’s martial decline reflected in his stories. Engaging with images of anarchist and foreign terrorism, and drawing on fears of covert espionage rings operating in government circles, this article probes the ways in which Le Queux’s fiction expressed concerns about London as a degenerate metropolis in the process of social and moral collapse.
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Urbaniak, Jan. "De roman als wapen tegen Frankrijk: Sara Burgerhart van Wolff en Deken en de strijd tegen de ‘gallofilie’ / The Novel as a Weapon against France: Wolff’s and Deken’s Sara Burgerhart and the Struggle Against the ‘Francophilia’." Werkwinkel 10, no. 2 (November 1, 2015): 89–101. http://dx.doi.org/10.1515/werk-2015-0013.
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Abstract The so-called ‘moral reorientation’ (Dutch: ‘morele heroriëntatie’) was a large-scale Dutch project, aimed at an improvement of ethical standards of society in the 18th century. It was also a reaction to the decay of the Dutch Republic reflected in the literature at the end of the 18th century. Using magazines, drama’s and novels, authors provided example of a right behaviour and criticized all those phenomena, which led to a moral malaise in society. One of these phenomena was a boundless love for France, its culture, fashion, literature and philosophy. In literature it was presented as a grave danger for Dutch identity. The term ‘francophilia’ was invented. Also two Dutch female writers, Betje Wolff and Aagje Deken reacted on the dangerous symptoms of the ‘francophilia’ and warned against it in their novel Sara Burgerhart (1782). In my article I discuss some rhetorical devices, used by the authors to warn against the ‘francophilia.’ I analyse how they defined and further criticized this phenomenon.
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Wolhuter, Charl, Jan Germen Janmaat, Johannes (Hannes) L. van der Walt, and Ferdinand J. Potgieter. "The role of the school in inculcating citizenship values in South Africa: Theoretical and international comparative perspectives." South African Journal of Education 40, Supplement 2 (December 31, 2020): S1—S11. http://dx.doi.org/10.15700/saje.v40ns2a1782.
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In view of the serious moral decay in South African society, this article reports on our research regarding the role of the school in the inculcation of citizenship values (as part of the brief of South African education). We regard a set of citizenship values consonant with a democratic dispensation to be a core component of a moral order essential for South Africa. Using a combination of interpretive-constructivist and comparative approaches, we examine and evaluate the experiences of other post-conflict societies in using education to inculcate citizenship values. We conclude that schools can be successful with respect to the inculcation of citizenship values, provided that the curriculum itself does not discriminate against any group or category of people. Desegregation can only be beneficial in the absence of negative depiction (including criminalisation) or the unequal treatment of any particular societal grouping. Our research suggests that active citizenship education is needed in schools. For this reason, we contend that teacher education has to form an integral part of a moral revival project. Lastly, we highlight the importance of finding democratically agreed-upon ways to continually engage with parents, legal caregivers and other stakeholders and role-players before and during the execution of any such project.
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Russell, Greg. "Science, Technology, and Death in the Nuclear Age: Hans J. Morgenthau on Nuclear Ethics." Ethics & International Affairs 5 (March 1991): 115–34. http://dx.doi.org/10.1111/j.1747-7093.1991.tb00234.x.
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Russell probes Morgenthau's realist ethics and the underpinnings of the nuclear threat in a technologically evolving modern world with increasingly obsolescent national boundaries. In the classic political question of a ‘just war,’ Russell argues that Morgenthau was concerned with dilemmas created by the very successes of science and the resulting decay of traditional Western thinking, where scientific reason was prevailing over social reason. Morgenthau's gloomy emphasis on “man's uncertain moral destiny in the nuclear era”-and, particularly, on the uniquely individualistic perceptions of scientific advancements at a time when nations seek collective security against the nuclear threat-highlights his confidence in the strong intellectual, moral and spiritual power of man. He is skeptical in the endurance of the morally disintegrating “scientific man.” Morgenthau analyzes man's new understanding of “life” and “death” and examines the new scientist, who creates “a new nature out of his knowledge of the forces of nature,” and the new statesman, who creates “a new society out of his knowledge of the nature of man.” Morgenthau sees politics as an art, not a science, and “what is required for its mastery is not the rationality of the engineer but the wisdom and moral strength of the statesman.”
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Alam, Md. "Continuous Relevance to ‘Unspeakable Wrongness’ in Orwell’s A Hanging: A Transitivity Analysis." Advances in Social Sciences Research Journal 7, no. 1 (February 4, 2020): 492–518. http://dx.doi.org/10.14738/assrj.71.7708.
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This paper is an interdisciplinary study of Orwell’s queer-literary genre piece i.e. “A Hanging” with an insight into the “unspeakable wrongness” across that 1931short story / essay by the application of Halliday’s linguistic tool of “Transitivity”. The functional linguistic theory of transitivity is very instrumental in exploring “ideational meaning” about the “on-goings” of characters’ material and mental world as expressed and documented in literature. Albeit comparatively less noticed, Orwell’s “A Hanging” is a superb experiential documentation of his intolerance and disapproval of all unspeakable wrongness in all forms found in “colonialism”, “imperialism”, and “capital punishment”, discovery of all of which through the story has an extended significance and current century relevance. The study comes up with a convincing “cosmopolitan call” for the abolishment of capital punishment. Orwell goes as a narrator mentally aloof from his imperialist fellows and stands as one “odd out” with a deciphered “anti-imperialistic” impulse inside him which marks out colonialism as the very wrong “metamorphosing” power that is in itself demoralizing and makes it a huge impossibility of “equity” among universal humanity. Orwell ended up with a “Geliliolic discovery” of imperialism paving the way of only “oppression and deprivation” of the colonized and injecting a “generic moral decay” inside them; so Orwell cuts his professional “cohortship” with this giant, wrong, inhuman system that practices far-fetched, unconvincing “power imbalance” on earth by taking away the powerless races’ “freedom of speech”, and that bursts into a large scale of “moral decay” and “hollowness” of human hearts.
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Bluhm, William T. "Aristotelian Teleology and Aristotelian Reason: A Commentary." Politics and the Life Sciences 6, no. 2 (February 1988): 192–95. http://dx.doi.org/10.1017/s0730938400003245.
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In a time of nihilism, power determines political purpose-the power of a passion or of a pressure group. The American political community is suffering from nihilism. It is manifest in the erosion of our moral tradition and in the reduction of our political system to a weakly umpired struggle of interest groups for control of public policy. More frequently than not, policy represents simply the lowest common denominator of group demands, a compromise among the passions. The incipient erosion of civil liberties in the face of the long-term decay of the tradition signals the approach of the master passion.
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Cornelio, Jayeel, and Gideon Lasco. "Morality politics: Drug use and the Catholic Church in the Philippines." Open Theology 6, no. 1 (June 24, 2020): 327–41. http://dx.doi.org/10.1515/opth-2020-0112.
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AbstractThis article traces the trajectory of the Catholic Church’s discourses on drug use in the Philippines since the first time a statement was made in the 1970s. By drawing on official statements by the Catholic Bishops Conference of the Philippines (CBCP), it argues that shifts in emphasis have taken place through the years: the destruction of the youth, attack on human dignity, and then social moral decay. Collectively, they emanate from an institutional concern for peace and order. But they also reflect the moral panic around drug use that has been around for decades, which, on several occasions, Filipino politicians, including President Duterte, have mobilized as a populist trope. In this way, the article historicizes the Catholic Church’s official statements and frames them in terms of morality politics through which values and corresponding behavior are defined by an influential institution on behalf of society whose morality it deems is in decline. The article ends by reflecting on the recent statements by the CBCP that invoke compassion and redemption.
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Jeikner, Alex. "What a True Princess Wears: Dress, Class, and Social Responsibility in Frances Hodgson Burnett's A Little Princess." International Research in Children's Literature 12, no. 2 (December 2019): 208–19. http://dx.doi.org/10.3366/ircl.2019.0311.
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This article argues that while Frances Hodgson Burnett's A Little Princess appears to be a conventional ‘from riches to rags to riches’ story, idealising the British class system, a reading of sartorial images exposes a conflicted engagement with British class that is usually overlooked. References to attire not only illustrate social class in this story, they also hint at underlying moral decay within this system that arises out of an unreflective acceptance of social values and structures. Through reference to Anthony Giddens's theory of identity, this article discusses how the protagonist's changing attire mirrors her developing insights into the need to reflectively construct a morally responsible identity.
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Stauter-Halsted, Keely. "Moral Panic and the Prostitute in Partitioned Poland: Middle-Class Respectability in Defense of the Modern Nation." Slavic Review 68, no. 3 (2009): 557–81. http://dx.doi.org/10.1017/s0037677900019744.
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In the early twentieth century, police-regulated prostitution experienced a burst of attention from Polish-language news media. In this article, Keely Stauter-Halsted considers the extended moment of “moral panic” that unfolded when a series of public exposes revealed the scope and potential dangers of sex trafficking. Taking into account the ways “respectable” urban audiences absorbed revelations of illicit commercial transactions on city streets and increased “white slavery” activity beyond the Polish lands, Stauter-Halsted stresses the image of the prostitute as a threat to the embattled nation. The figure of the impoverished, morally compromised streetwalker encroaching on bourgeois social spaces and invading the bourgeois home challenged the sense of middle-class respectability so crucial to Polish national regeneration. By exposing innocent members of the community to sexually dangerous behavior, the prostitute came to represent decay, degeneration, and venereal disease attacking the national body, a conclusion used by social purity activists in their protoeugenics campaigns.
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Krisch, Nico. "The Decay of Consent: International Law in an Age of Global Public Goods." American Journal of International Law 108, no. 1 (January 2014): 1–40. http://dx.doi.org/10.5305/amerjintelaw.108.1.0001.
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The consensual structure of the international legal order, with its strong emphasis on the sovereign equality of states, has always been somewhat precarious. In different waves over the centuries, it has been attacked for its incongruence with the realities of inequality in international politics, for its tension with ideals of democracy and human rights, and for standing in the way of more effective problem solving in the international community. While surprisingly resilient in the face of such challenges, the consensual structure has seen renewed attacks in recent years. In the 1990s, those attacks were mainly “moral” in character. They were related to the liberal turn in international law, and some of them, under the banner of human rights, aimed at weakening principles of nonintervention and immunity. Others, starting from the idea of an emerging “international community,” questioned the prevailing contractual models of international law and emphasized the rise of norms and processes reflecting community values rather than individual state interests. Since the beginning of the new millennium, the focus has shifted, and attacks are more often framed in terms of effectiveness or global public goods. Classical international law is regarded as increasingly incapable of providing much-needed solutions for the challenges of a globalized world; as countries become ever more interdependent and vulnerable to global challenges, an order that safeguards states’ freedoms at the cost of common policies is often seen as anachronistic. According to this view, what is needed—and what we are likely to see—is a turn to nonconsensual lawmaking mechanisms, especially through powerful international institutions with majoritarian voting rules.
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Louthan, Howard. "Introduction." Austrian History Yearbook 41 (April 2010): 13–14. http://dx.doi.org/10.1017/s0067237809990051.
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For most scholars, the religious landscape of late medieval Central Europe is familiar terrain. Its geography was most famously mapped in the early twentieth century by the Dutch scholar Johan Huizinga. Casting this period as one of decay and decline, Huizinga shaped the historiography of the late Middle Ages for succeeding generations. The church's moral and institutional failings called forth the reforming efforts of first Jan Hus in Bohemia and then a century later Martin Luther in Germany. But as John Van Engen has recently reminded us, “any historical period called ‘late’ is headed for interpretive trouble.” During the past decade in particular, a number of scholars have reexamined this period and region with fresh eyes.
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Mohammed, Instructor Marwa Ghazi. "The Ultimate Fox in Lillian Hellman’s The Little Foxes." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 214, no. 2 (November 11, 2018): 129–42. http://dx.doi.org/10.36473/ujhss.v214i2.637.
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Lillian Hellman was an American playwright whose name was associated with the moral values of the early twentieth century. Her plays were remarkable for the moral themes that dealt with the evil. They were distinguished, as well, for the depiction of characters who are still alive in the American drama for their vivid personalities, effective roles and realistic portrayal. This paper studies Lillian Hellman’s The Little Foxes as a criticism of the American society in the early twentieth-century. Though America was a country built on hopes and dreams of freedom and happiness. During the Great Depression, happiness was certainly not present in many people's lives. The presence of alternate political ideas, decay of love and values increased life's problems, and considered a stress inducing factor were popular themes to be explored during the Great Depression. America, the land of promises, became an empty world revolving around money and material well-being and which turned the people bereft of love, and human values. Hellman’s play presents the real fox, represented by the political and material world, as the one responsible for the raise of new kind of people, the little foxes, and the decline of human value.
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Khoiri, Qolbi, and Ani Aryati. "THE PROBLEMS OF PESANTREN EDUCATION IN IMPROVING HUMAN ACADEMIC QUALITY IN THE GLOBAL-MULTICULTURAL ERA." Didaktika Religia 9, no. 1 (June 15, 2021): 165–86. http://dx.doi.org/10.30762/didaktika.v9i1.3274.
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This scientific work outlines the obstacles facing Pesantren education in improving academic human beings' global-multicultural era. Pesantren global currents can cause paradox or symptoms of counter-morality. So does the pattern of life in the West, even significantly affect the moral decay, moral and human behavior. With this condition, the influence is considerable on human life, both physical and spiritual. Thus, Pesantren education faced various challenges with developing education models in the era of globalization implemented by community members, such as system problems, human resource problems, and curriculum development. Therefore, to improve the quality of academic humanity in the global-multicultural era, Pesantren have problems exploring all the resources they have. Because Pesantren education is less concerned with the situation, human resource problem, a strong influence of western culture in domination and imperialization of information, and the current culture of globalization can lead to paradox or symptoms of counter-morality. With this problem, a Pesantren can devote all the power, effort, and ability to innovate. Finding something new can help a student's life for the better. However, if Pesantren does not dig all his skills, he will be left behind by the ever-evolving era.
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Spies, B. M. "The musical magic of ambiguity in Benjamin Britten’s Death in Venice." Literator 22, no. 3 (June 13, 2001): 39–57. http://dx.doi.org/10.4102/lit.v22i3.369.
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This essay investigates the blurred musical significations in Benjamin Britten’s Death in Venice, an opera based on Thomas Mann’s important novella Der Tod in Venedig. The discussion of multiple meanings links up with two categories of ambiguity as set out by William Empson in his Seven Types of Ambiguity, that is two or more meanings which do not agree among themselves, but combine to make clear a more complicated state of mind, and two opposite meanings that show a fundamental division in the mind of the protagonist. It is indicated how this opera, as a story through music, portrays the physical and moral decay of the anti-hero, Gustav von Aschenbach, who enters the opera as a celebrated, worldrenowned writer.
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Pearce, Joanna L. "“To give light where He made all dark”: Educating the Blind about the Natural World and God in Nineteenth-Century North America." History of Education Quarterly 60, no. 3 (August 2020): 295–323. http://dx.doi.org/10.1017/heq.2020.29.
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Nineteenth-century educators worried that blind children were particularly susceptible to moral apathy, religious decay, and atheism because they could not see the beauty of nature. These educators used instruction in biology, zoology, and natural history to teach blind children about the beauty of the natural world and the breadth of God's creation. Instruction techniques included innovative but expensive apparatuses and tactile models. Despite cost challenges, educators of the blind devoted time and ingenuity to expand the science curriculum, particularly nature study programs, to help their students become successful, productive, and pious citizens equal to their sighted peers. Teaching blind students about nature ensured the blind would not become burdens on society but could be brought into the proper, civilized, religious sphere of the sighted.
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Tsaaior, James Tar. "THOSE DAYS AND THESE DAYS: AKIGA'S NARRATIVIZATION OF THE TIV NATION IN HISTORY OF THE TIV." Africa 85, no. 4 (November 2015): 599–610. http://dx.doi.org/10.1017/s0001972015000601.
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ABSTRACTThis article pays tribute to Akiga Sai (1898–1959) and his iconic status as the first great Tiv writer who recorded Tiv history, customs, beliefs and experiences during the turbulence unleashed by colonization and missionary intervention in the early twentieth century. It offers an appreciation of Akiga's vivid writing style and his achievements as both a historian and a recorder of his people's way of life, which was fast changing. The article presents the perspective of a younger Tiv generation who encountered Akiga Sai's work in the course of their education. Akiga, from this viewpoint, is not only an individual pioneer and creative genius, but also the representative of a better era, after which moral decay and a decline in communal health and well-being set in.
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Pearson, Benjamin. "The Pluralization of Protestant Politics: Public Responsibility, Rearmament, and Division at the 1950sKirchentage." Central European History 43, no. 2 (May 13, 2010): 270–300. http://dx.doi.org/10.1017/s0008938910000038.
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In the aftermath of World War II, Christian leaders in Germany embraced the political ideology of Christian Democracy. Viewing Nazism as a form of materialism and atheism, which they blamed on the ongoing secularization and moral decay of German society, both Protestant and Catholic leaders argued that only the society-wide renewal of Christian faith and Christian values could provide a solid foundation for the future. Enjoying a privileged position in the eyes of the western Allies (particularly the Americans), the churches took on a leading role in the reconstruction of German society. And, working to overcome the postwar disillusionment of many of their members, church leaders urged their followers to take active, personal responsibility for political life in the new German states.
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Yadav, Bhupendra. "Why Study History." Artha - Journal of Social Sciences 11, no. 3 (July 18, 2012): 61. http://dx.doi.org/10.12724/ajss.22.4.
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The rich and famous have looked down upon history for most of the 20th century. In 1916, the pioneer car manufacturer, Henry Ford, declared „History is bunk‟ because it‟s an unwanted vestige of tradition. On the other hand, in 2005, Thomas Friedman, thought the past was overloaded with memories, these remembrances were the assassins of dreams and any society with more memories than dreams was destined to decay. Contrary to this, we argue here that history has four distinct uses, it is an aesthetic guide and moral teacher like biographies, it has a utilitarian value as a rear view mirror, it is a political device to legitimise nations and it is one epistemological tool to understand society.KeywHistoriography; Historical ords: History; thinking
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Probst, Peter. "Mchape '95, or, the sudden fame of Billy Goodson Chisupe: healing, social memory and the enigma of the public sphere in post-Banda malawi." Africa 69, no. 1 (January 1999): 108–38. http://dx.doi.org/10.2307/1161079.
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From February to June 1995 approximately 300,000 people attended an anti-AIDS healing cult in Malawi. The name given to the cult was mchape. The article investigates the so-called ‘mchape affair’ and compares it with the anti-witchcraft movements which swept Malawi during the 1930s under the very same name. Against the background of this linguistic identity, the article reflects on the politics of healing, social memory and the public sphere as the national space in which the affair assumed its distinctive shape. Focusing on the perception of AIDS as encoding decay, it is argued that the mchape affair can be understood as a negotiation of the limits of power and the meaning of suffering nourished by the moral imagination of post-Banda society.
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Fleming, Michael. "Legitimating Urban “Revitalisation” Strategies in Post-socialist Łódź." East European Politics and Societies: and Cultures 26, no. 2 (July 27, 2011): 254–73. http://dx.doi.org/10.1177/0888325411415400.
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The city of Łódź in central Poland has witnessed de-industrialisation and urban decay. Often tagged the Polish Manchester on account of its former prominence in textiles, the city has struggled to reinvigorate itself in the post-socialist period. Focusing on the post-1999 period, this paper examines how narratives of “Europeanisation” and “multiculturalism” have been promoted to legitimate current efforts to regenerate the city. It is argued that new moral geographies are being constructed, in part, through a selective reading and exploitation of the city’s past as well as through wider socio-economic processes, which have a detrimental impact on sections of the city’s population. The final part of the paper highlights how the dissonant heritage of the city offers possibilities for more inclusive “revitalisation.”
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Kelly, Jamie J. "The Rhetoric of Empire in the Scottish Mission in North America, 1732–63." Scottish Church History 49, no. 1 (April 2020): 25–37. http://dx.doi.org/10.3366/sch.2020.0020.
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In 1755, William Robertson delivered a sermon before the Society in Scotland for Propagating Christian Knowledge, entitled The Situation of the World at the Time of Christ's Appearance…. He addresses British imperial expansion and its prospects for civil and moral improvement, while denouncing the moral decay manifest in the growth of slavery and exploitation of natives. Through advocating a considered balance between submission to revealed religious principles and the exercise of reason, Robertson stresses the necessity of both for promoting virtue and preventing vice. The SSPCK, an organisation dedicated to spreading ‘reformed Christianity’ as a catalyst of cultural progress (and thus the growth of virtue) among rural Scots and Natives in North America, was responding to a perceived lack of government commitment to this very task. Empire provided the framework for mission, yet the government's secular agenda often outweighed religious commitments. This article makes use of SSPCK sermons from the eighteenth century to trace the attitudes of Scottish churchmen and missionaries towards the institutions and motives driving empire, in a period when they too were among its most prominent agents. This will shed light on the Scottish church's developing views on empire, evangelism, race, improvability and the role of government.
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Surahman, Buyung. "PROBLEMATIKA PENDIDIKAN PESANTREN DALAM MENINGKATKAN INSAN AKADEMIS BERKUALITAS DI ERA GLOBAL-MULTIKULTURAL." Wahana Akademika: Jurnal Studi Islam dan Sosial 5, no. 2 (January 30, 2019): 97. http://dx.doi.org/10.21580/wa.v5i2.2696.
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<em>This scientificwork outlines the obstacles facing pesantren education in improving quality academic people in the global-multicultural era. Pesantren, global currents can cause paradox or symptoms of counter-morality, and so does the pattern of life in the west, even greatly affect the moral decay, moral and human behavior. With this condition, the influence is very large on human life both physical and spiritual. Thus pesantren education faced various challenges with the development of education models in the era of globalization implemented by members of the community, such as system problems, human resource problems, curriculum development. Therefore, in an effort to improve quality academic humanity in global-multicultural era, pesantren have problems to explore all the resources they have, because influenced by pesantren education is less concern to the problem, human resource problem, strong influence of western culture in domination and imperialisation of information, as well as the current culture of globalization can lead to paradox or symptoms of counter-morality. With this problem, pesantren is time to devote all the power, effort and ability to always innovate, finding something new can help his life for the better. If the pesantren does not dig all his skills then he will be left behind by the ever-evolving era.</em>
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Zehtabi Sabeti Moqaddam, Maryam. "The Birth of a Character." Journal of Middle East Women's Studies 16, no. 3 (November 1, 2020): 307–25. http://dx.doi.org/10.1215/15525864-8637423.
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Abstract In Iran—as never before in the history of the country—prostitutes gained notorious visibility in twentieth-century Persian literature. Fixation on the image of the prostitute created a wealth of literature beginning in 1924 with the first Persian urban social novel, The Horrible Tehran, by Murtiza Mushfiq Kazimi. Associating prostitution with economic corruption, political and administrative decay, and religious hypocrisy, Iranian male writers directed their attention toward representing the sexually wayward woman. By scrutinizing the image of the prostitute in The Horrible Tehran as well as her inflationary and unparalleled presence in Iranian literature in the early twentieth century, this article not only sheds light on the reasons behind the birth of the prostitute character in the Persian novel but also problematizes the period’s tangled legal, social, and moral attitudes toward female sexuality.
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Ludewig, Alexandra. "Screening the East, Probing the Past: The Baltic Sea in Contemporary German Cinema." German Politics and Society 22, no. 2 (June 1, 2004): 27–48. http://dx.doi.org/10.3167/104503004782353276.
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Since the fall of the Berlin Wall, unification, and the subsequent reinventionof the nation, German filmmakers have revisited theircountry’s cinematic traditions with a view to placing themselves creativelyin the tradition of its intellectual and artistic heritage. One ofthe legacies that has served as a point of a new departure has beenthe Heimatfilm, or homeland film. As a genre it is renowned for itsrestorative stance, as it often features dialect and the renunciation ofcurrent topicality, advocates traditional gender roles, has antimodernovertones of rural, pastoral, often alpine, images, and expressesa longing for premodern times, for “the good old days” that supposedlystill exist away from the urban centres. The Nazis used Heimatfilms in an effort “to idealize ‘Bauerntum’ as the site of desirable traditionsand stereotyped the foreign (most often the urban) as thebreeding ground for moral decay.”
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WAHEED, SARAH. "Women of ‘Ill Repute’: Ethics and Urdu literature in colonial India." Modern Asian Studies 48, no. 4 (April 23, 2014): 986–1023. http://dx.doi.org/10.1017/s0026749x13000048.
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AbstractThe courtesan, the embodiment of both threat and allure, was a central figure in the moral discourses of the Muslim ‘respectable’ classes of colonial North India. Since women are seen as the bearers of culture, tradition, the honour of the family, community, and nation, control over women's sexuality becomes a central feature in the process of forming identity and community. As a public woman, the courtesan became the target of severe moral regulation from the mid-nineteenth century onwards. The way in which the courtesan was invoked within aesthetic, ethical, and legal domains shifted over time, and by the third decade of the twentieth century, there appeared a new way of speaking and writing about the ‘fallen woman’ within the Urdu public sphere. A social critique emerged which heralded the prostitute-courtesan as an ethical figure struggling against an unjust social order. Since the courtesan symbolized both elite Mughal court culture as well as its decay, she was a convenient foil for some nationalists to challenge the dominant idioms of nationalist and communitarian politics. Moreover, certain late medieval and early modern Indo-Persian ethical concepts were redeployed by twentieth century writers for ‘progressive’ ends. This illustrated a turn to progressive cultural politics that was simultaneously anti-colonial and anti-communitarian, while maintaining a critical posture towards the dominant idioms of Indian nationalism.
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Hansen, Susan. "“Pleasure stolen from the poor”: Community discourse on the ‘theft’ of a Banksy." Crime, Media, Culture: An International Journal 12, no. 3 (June 22, 2016): 289–307. http://dx.doi.org/10.1177/1741659015612880.
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The removal of street art from community walls for private auction is a morally problematic yet legal action. This paper examines community reactions to the removal of Banksy’s No Ball Games for private auction. Five hundred unique reader comments on online newspaper articles reporting this controversial event were collected and analyzed. An emerging set of urban moral codes was used to position street art as a valuable community asset rather than as an index of crime and social decay. The latter discourse informed a repertoire that depicted No Ball Games as unlawful graffiti that was rightfully removed. Here, the operations of ‘the police’ (Rancière, 1998: 17) in the distribution of the sensible are evident in the assertions that validate and depoliticize the removal of No Ball Games. This repertoire was used to attribute responsibility for the work’s removal to deterministic external forces, while reducing the accountability attributable to those responsible for the removal of the work. A contrasting anti-removal repertoire depicted street art as a gift to the community, and its removal as a form of theft and a source of harm to the community. The pro-removal repertoire incorporates and depoliticizes elements of the anti-removal repertoire, by acknowledging the moral wrong of the removal, but yielding to the legal rights of the wall owners to sell the work; and by recognizing the status of street art as valuable, but asserting that the proper place for art is a museum. The anti-removal repertoire counters elements of the pro-removal repertoire, by acknowledging the illegality of street art, but containing this to the initial act of making unsanctioned marks on a wall, after which point the work becomes the property of the community it is located within. This analysis reveals an emergent set of urban moral codes that positions a currently legal action as a form of criminal activity.