Journal articles: 'Moral fibre of society'

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Marsh, Julie, and Howard Brasted. "Fire,the BJP and moral society." South Asia: Journal of South Asian Studies 25, no. 3 (December 2002): 235–51. http://dx.doi.org/10.1080/00856400208723500.

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Sirageldin, Ismail. "Islam, Society, and Economic Policy (The Distinguishedl Lecture)." Pakistan Development Review 34, no. 4I (December 1, 1995): 457–80. http://dx.doi.org/10.30541/v34i4ipp.457-480.

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"The contemporary Muslim world is still emerging from the long night of colonial hegemony: a period during which the key institutions of Muslim society were supplanted and substituted, the moral fibre of society was destroyed, and an 'unrepresentative' leadership was groomed to power, producing the most serious schism within Muslim society. The Muslim society of today i.l' not yet a society on its own. It is still under the shadow (~f the Western system and, as such, it is doubtful how 'representative' of the Islamic ethos its current behaviour can be." [Ahmad (1994), p. xiv, emphasis added).

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Lanters, José. "‘There's ropes and there's ropes’: The Moral and Textual Fibre of Martin McDonagh's Hangmen." Irish University Review 48, no. 2 (November 2018): 315–30. http://dx.doi.org/10.3366/iur.2018.0357.

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Martin McDonagh's Hangmen (2015) is concerned with the moral question of justice. Set in a northern English pub run by a former hangman, the play's action takes place in 1965, on the day capital punishment is abolished in Britain. Combining (meta)fictional elements with details from actual criminal cases (in particular the so-called A6 murder, for which James Hanratty was hanged in 1963), Hangmen weaves three potential plot lines around its enigmatic central character, Peter Mooney. These conflicting narratives highlight that justice and punishment always exist as stories embedded in a context, which are invariably partial, composed for a purpose, and open to interpretation. Incorporating ideas from Nietzsche and Kierkegaard, Hangmen suggests that any justice system reflects the implicit biases of the society in which it operates.

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Fauziyah, Nur Laily. "القيم الأخلاقية في سورة الإسراء وتنميتها للأطفال والبالغين." Almarhalah | Jurnal Pendidikan Islam 2, no. 2 (November 11, 2018): 71–92. http://dx.doi.org/10.38153/alm.v2i2.17.

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The good character decorates human. It makes him loved in society and is one of the reasons for the happiness of man in this life and to enter Paradise in the Hereafter. Bad manners cause human agony and entering the fire in the Hereafter. As we have seen in the time of now many people sabotage their manners. The development of moral values of children and raising them is very important, by mentioning that children and youth struggled to their country. The purpose of a scientific and in-depth study of this research, including knowing the Islamic moral values emanating in Al-Isra and means any way to develop for children and adults. The moral values emerging from the verses in Surat Al-Israa include moral values when treating people with the Creator, ethical values when treating people with parents, ethical values when treating people with society and individual moral values.

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Baratz, Lea. "(Israeli) The Evolution of Teacher Trainees' Perceptions about the Linkage between the Terms Moral Resilience and Moral Courage through the training process." Journal of Education and Training 4, no. 2 (July 29, 2017): 40. http://dx.doi.org/10.5296/jet.v4i2.10608.

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The perceptions of 123 (11 men and 112 women) teacher-trainees regarding the characteristics of moral resilience and moral courage and the linkage between the two were explored using an online questionnaire designed especially for this study. Four themes emerged from the content analysis. (a) The concepts were perceived as embedded in a comprehensive framework encompassing a multifaceted society. (b) Specific factors contribute to the development of moral fiber, which is viewed as the core of resilience. (c) Three linkage patterns were identified between moral resilience and moral courage. (d) The terms were perceived as buzzwords. A clear conceptualization of the notion of moral resilience could facilitate the construction of a process-building model for developing individuals' resilience (the micro level). Thus, teachers with moral resilience would serve as role models in the schools (the meso level), which could then lead to building community-wide resilience (macro-level).

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Pakhar, Lyudmila Ivanovna. "Changes in collective consciousness of modern society." Философская мысль, no. 10 (October 2020): 1–16. http://dx.doi.org/10.25136/2409-8728.2020.10.33051.

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This article is dedicated to the analysis of collective consciousness and transformations it has experienced for the past century. Collective consciousness as spiritual fiber of a considerable part of citizens is c crucial indicator of the stability of country’s political system. It contains the most common representations, moods, feelings, and emotions that ideally reflect the actual processes taking place in social life. Collective consciousness in Western democracies marks prevalence of the distortion of moral and family values, selfishness, euphoria of superiority over other nations, comfort oversaturation, exaggerated perception of human rights, etc. This indicates a dead end for further development of the Western civilization. The analysis of social reality of modern Russia allows concluding that collective consciousness has been severely affected by the bourgeois ideology. However, the life circumstances force the Russians to take a critical at the bourgeois priorities, reconsider their past and turn to the native roots. Currently, the majority of Russians experience nostalgic feelings towards the missing social justice and equality. They constantly feel anxiety, fear and uncertainty about tomorrow. This circumstance should serve as an alert for the country’s authorities and make them seek the solutions adequate to the people’s aspirations

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Rosen, Christine Meisner. "Business, Democracy, and Progressive Reform in the Redevelopment of Baltimore after the Great Fire of 1904." Business History Review 63, no. 2 (1989): 283–328. http://dx.doi.org/10.2307/3115698.

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The following article reexamines the role of business leaders in the structural reform of American city government during the Progressive Era. In presenting a careful analysis of the fate of redevelopment plans after Baltimore's great 1904 fire, this case study argues against an unsophisticated good guy/bad guy approach to urban and business history. Historians are urged, however, not to abandon attempts to make reasoned moral judgments concerning the consequences of structural reform, but rather to base those efforts on a recognition of the deepening complexity of twentieth-century urban society.

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Phillips, Gervase. "Military Morality Transformed: Weapons and Soldiers on the Nineteenth-Century Battlefield." Journal of Interdisciplinary History 41, no. 4 (March 2011): 565–90. http://dx.doi.org/10.1162/jinh_a_00156.

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The increased lethality of nineteenth-century “arms of precision” caused military formations to disperse in combat, transforming the ordinary soldier from a near automaton, drilled to deliver random fire under close supervision, into a moral agent who exercised a degree of choice about where, when, and how to fire his weapon. The emerging autonomy of the soldier became a central theme in contemporary tactical debates, which struggled to reconcile the desire for discipline with the individual initiative necessary on the battlefield. This tactical conundrum offers revealing insights about human aggression and mass violence. Its dark legacy was the propagation of military values into civilian society, thus paving the way for the political soldiers of the twentieth century.

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Muliyono, Nurwakhid. "Relevansi Ajaran Hidup Sastra Wulangreh Pada Etnis Jawa Mataram Kepanjen Kabupaten Malang." Paradigma: Jurnal Filsafat, Sains, Teknologi, dan Sosial Budaya 23, no. 1 (January 10, 2017): 81–86. http://dx.doi.org/10.33503/paradigma.v23i1.373.

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Literary works created by writers to be enjoyed, understood, and utilized by the community by using language as a medium. Literature is a language essay on socio-cultural issues in the form of getting positive judgments from the public. The use of the mystical language of the palace was able to penetrate far geographical location to rural and mountainous areas. Social, cultural and political factors led them to mesanggrah and alienated into the area of Brang Wetan commonly known Mataraman region. Majority, Kepanjen society is Java Mataraman estany which still holds closely to ancestral tradition. Some forms of local wisdom are still carried out today, one of them is Serat Wulangreh written by Sri Susuhunan Paku Buwono IV in Surakarta Hadiningrat In the government of 1788-1820. Javanese people are very concerned about the teachings in Fiber Wulangreh and practiced in everyday life. Wulangreh fiber is a characteristic of Indonesian culture that has high literary value, aesthetics, education and philosophy. In Fiber Wulangreh there is a living doctrine: Understanding the sense of life, sharpening the inner eye, avoiding the arrogant attitude, the duty of the living, the filial piety, and the service to the king. These teachings became guidance and guidance for the Javanese ethnic community Mataraman Kepanjen, the community has consistently preserved until now. Therefore, this phenomenon is very interesting to be careful because this phenomenon occurs in a society that is experiencing changes in all aspects (social, cultural, economic, and globalization). Based on the above description, this paper will describe: (a) how is Fiber Wulangreh practiced as a moral and intellectual teaching (b) how is Serat Wulangreh practiced as a living doctrine, and (c) how is the relevance of Wulangreh literary life teaching to ethnic Javanese mataram in Kepanjen Malang Regency. This qualitative research involves the active participation of researchers on the object of the study. Interviews conducted by researchers to obtain data on various matters related to Fiber Wulangreh Data analysis of village monograph in the analysis with qualitative descriptive method to what extent Fiat Wulangreh live and grow in society.

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Dalrymple, T. "Lacking moral fibre." BMJ 341, no. 23 2 (November 23, 2010): c6635. http://dx.doi.org/10.1136/bmj.c6635.

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Oleson, James Clinton. "On Telling a Lie to Reveal the Truth: Mongrel." Journal of Arts and Humanities 6, no. 7 (July 18, 2017): 87. http://dx.doi.org/10.18533/journal.v6i7.1200.

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<p>South African author William Dicey’s 2016 collection of essays, Mongrel, operates as a literary prism, refracting and clarifying literary and sociological elements of life. The book’s six essays grapple with a sprawling range of subjects, including: the elusive distinction between fiction and non-fiction, literary footnotes, the endeavor of writing, the search for truth, the citizen’s search for community, the relevance of ethnicity in post-apartheid society, the perpetuation of socioeconomic disadvantage, the tragedy of criminal justice, and collective moral culpability for climate change. History, economics, and practical ethics underscore the entire collection, and exogenous sources such as Nabokov’s Pale Fire and Coetzee’s Disgrace can lend depth to the works. The essays of Mongrel can be understood as six discrete works, but they can also be understood as a meta-narrative that takes as its object the sociological search for restored community and the literary quest for authenticity. </p>

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Rotberg, Robert I. "Accomplishing Anticorruption: Propositions & Methods." Daedalus 147, no. 3 (July 2018): 5–18. http://dx.doi.org/10.1162/daed_a_00513.

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The insidious practice of corruption cripples institutions, consumes communities, and cuts deeply into the very structure of people's lives. It destroys nations and saps their moral fiber. Corruption is invasive and unforgiving, degrading governance, distorting and criminalizing national priorities, and privileging acquisitive rent-seeking, patrimonial theft, and personal gains over concern for the commonweal. It also costs an estimated $1 trillion annually - roughly a loss of 2 percent of global GDP - and disproportionally affects the most needy countries and their peoples. This opening essay shows that these baleful results need not occur: the battle against corrupt practices can be won, as it has been in several contemporary countries and throughout history. Ethical universalism can replace particularism. Since collective behavioral patterns and existing forms of political culture need to be altered, anticorruption endeavors must be guided from the apex of society. Consummate political will makes a critical difference. Anticorruption successes are hard-won and difficult to sustain. This essay and this special issue show what can and must be done.

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Putro, Rudi Permono, Muhammad Rohmadi, Ani Rakhmawati, and Kundharu Saddhono. "Religiusitas Islam dalam Serat Wedhatama Pupuh Gambuh." Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) 7, no. 01 (June 22, 2021): 71–84. http://dx.doi.org/10.18784/smart.v7i01.1273.

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Religion and culture are often confronted diametrically, including Islam and Javanese culture. However, the intellectual, cultural treasures of Javanese cultural heritage in Serat Wedhatama show that this serat has a dimension of Islamic religiosity. The content of the Serat Wedhatama is essential for strengthening the practice of Islamic religiosity in society amid the moral degradation of the nation's generation. This research has a necessary contribution to inculcating religious and cultural values in the nation's generation. The research used a qualitative approach to reveal the dimensions of Islamic religiosity in Serat Wedhatama Pupuh Gambuh by KGPAA Mangkunegara IV. The study of the manuscript's contents shows that Serat Wedhatama Pupuh Gambuh contains five dimensions of Islamic religiosity: the dimension of belief, dimensions of religious practice, the dimension of treachery, and religious knowledge; and practice dimensions. This study also confirms a relationship between (Serat Jawa) as a product of culture and religious values. The values in Pupuh Gambuh Wedhatama Fiber can be used as parameters and guidelines for life. This study can also be used to answer the conditions of the people who are amid deculturation and de-religiosity.

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Kuzubas, Muhammet. "Within the context of sociological criticism theory, a literary work from the 17th century; Nefhatü’l-Ezhâr." Technium Social Sciences Journal 11 (August 12, 2020): 451–61. http://dx.doi.org/10.47577/tssj.v11i1.1454.

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Spanning over a period of six centuries from the 13th century till the 19th century, Classical Turkish Literature takes up a reputed position in Oriental Literature. In the earliest centuries, classical Turkish literature was heavily influenced by Arabic and Persian Literature; however upon completing its foundation, it started to embrace a domestic and national character as of 16th century. With the advent of 16th century, particularly in masnavis as used to narrate lengthy stories, a different path was taken from other Oriental literatures in regards to characters and settings in stories. Stories, then, began to evolve within the borders of Ottoman territory and a wider place was reserved to take notice of witnessed problems. In some of these masnavis it is feasible to come across social reflections on the specific period and certain expressions that would most probably not approved at an age this work was compiled. In that sense one of the salient examples is Nefhatü’l-Ezhâr masnavi written by 17th - century poet Nev’i-zâde Atâyî. In Nefhatü’l-Ezhâr it is detected that defects that the poet witnesses in his society are narrated to his readers in short stories that develop within a plot. In such stories, Atâyî criticizes the kind of people exploiting religion for personal gains and those simple men licking powerful men's shoes for self-interest. In relation to social criticism stealing and injustice of rulers are highlighted-issues by the poet. Further to that, by narrating obscene stories, the poet attempts to unveil a form of corruption that has eroded moral fiber of community. In order to better grasp a literary text and locate the author's messages aimed for the reader, there is need to approach a work from a wide range of perspectives. In our research, stories that are considered to reflect traces from society in the said work of Nev’i-zâde Atâyî will be elaborated within the context of sociological criticism.

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15

Russell, Stephanie, and Matthew J. Brannan. "“Deregulation is so nineteen eighties, we’re into ‘better regulation’ now”." Journal of Organizational Ethnography 5, no. 3 (October 10, 2016): 287–303. http://dx.doi.org/10.1108/joe-07-2016-0013.

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Purpose The purpose of this paper is to explore how organizations operate in the absence of a clear regulatory authority in a self-regulating environment. Significant moves towards self-regulation by various political administrations, together with successive waves of deregulation raise questions about the ability and effectiveness of industries and markets to regulate their own behaviour. This is a topical political and social concern with governments often appearing to favour self-regulation as opposed to the constitution of an official regulator. The absence of a regulator and the possibility of voluntary compliance raise a number of issues for the way in which organizations operate and the consequences, both intended and otherwise for organizations and society at large. Design/methodology/approach Empirically the authors explore the case of an industry leader within the Passive Fire Protection industry, as it adjusts to an increasingly self-regulated market environment. The authors document how organizational members make sense of the regulatory environment and the behaviour of actors within it. Findings The authors find that discourses of enterprise that underpin self-regulation permit actors a choice between compliance and non-compliance. Whilst also noting the prevalence of notions of morality in terms of how actors make sense of both compliant and non-compliant behaviour. Despite common sense notions that morality is seldom clear cut or unambiguous, the case study reveals that frameworks for understanding behaviour allow participants within the industry to make very clear demarcations between moral (compliant) and amoral (non-compliant) behaviour. Originality/value The authors learn how those that are compliant within the industry come to question the effectiveness of the regime to which they comply, thus ultimately undermining the integrity of the regime. In the absence of a strong regulatory regime, some agents draw upon notions of enterprise to justify an individualist, economic and pragmatic approach that makes non-compliance permissible. Thus the discourse of enterprise is present in the justification of both “moral” and “amoral” behaviour, this leads the authors to question the wisdom of policy that promotes the idea of enterprise as effectively ensuring compliance.

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PASSINI, STEFANO. "Moral Reasoning in a Multicultural Society: Moral Inclusion and Moral Exclusion." Journal for the Theory of Social Behaviour 40, no. 4 (November 21, 2010): 435–51. http://dx.doi.org/10.1111/j.1468-5914.2010.00440.x.

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Horton, Richard. "Offline: A moral health system demands a moral society." Lancet 393, no. 10183 (May 2019): 1790. http://dx.doi.org/10.1016/s0140-6736(19)30999-7.

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Petrova-Gjorgjeva, Emilija. "Democratic society and moral education." Procedia - Social and Behavioral Sciences 2, no. 2 (2010): 5635–40. http://dx.doi.org/10.1016/j.sbspro.2010.03.919.

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Palermo, George B. "Empathy in a Moral Society." International Journal of Offender Therapy and Comparative Criminology 58, no. 1 (November 19, 2013): 3–4. http://dx.doi.org/10.1177/0306624x13512616.

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Fourcade, Marion, and Kieran Healy. "Moral Views of Market Society." Annual Review of Sociology 33, no. 1 (August 2007): 285–311. http://dx.doi.org/10.1146/annurev.soc.33.040406.131642.

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Brown, Chris. "Moral Agency and International Society." Ethics & International Affairs 15, no. 2 (September 2001): 87–98. http://dx.doi.org/10.1111/j.1747-7093.2001.tb00360.x.

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There is no body that has the legal right to exercise agency on behalf of international society (IS), even though the notion of “society” encapsulated in IS is, in principle, close to that conveyed by bodies such as clubs and associations that can be represented by, for example, a board of directors or governing committee. Some have argued that the UN or the Security Council can exercise agency on behalf of IS, but in view of the “underinstitutionalization” of IS in the UN, a more interesting possibility is that groups of states may authorize themselves to act on the behalf of IS as “coalitions of the willing.” However, the contrasting experience of the Gulf War of 1990/91 and the Kosovo campaign of 1999 suggest that the degree of ideological coherence of the coalition in question is an important variable here - in 1999, NATO was able with some plausibility to represent the wider international society because of its commitment to certain core democratic values, while in 1991 the Gulf War coalition could only act conservatively in restoring the status quo because of its diverse nature.

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22

Sturgeon, Nicholas L. "Moral Disagreement and Moral Relativism." Social Philosophy and Policy 11, no. 1 (1994): 80–115. http://dx.doi.org/10.1017/s0265052500004301.

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In any society influenced by a plurality of cultures, there will be widespread, systematic differences about at least some important values, including moral values. Many of these differences look like deep disagreements, difficult to resolve objectively if that is possible at all. One common response to the suspicion that these disagreements are unsettleable has always been moral relativism. In the flurry of sympathetic treatments of this doctrine in the last two decades, attention has understandably focused on the simpler case in which one fairly self-contained and culturally homogeneous society confronts, at least in thought, the values of another; but most have taken relativism to have implications within a single pluralistic society as well. I am not among the sympathizers. That is partly because I am more optimistic than many about how many moral disagreements can be settled, but I shall say little about that here. For, even on the assumption that many disputes are unsettleable, I continue to find relativism a theoretically puzzling reaction to the problem of moral disagreement, and a troubling one in practice, especially when the practice involves regular interaction among those who disagree. This essay attempts to explain why.

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Fourcade, Marion. "Economy and Society: Moral Views of Market Society." Journal of Economic Sociology 11, no. 1 (2010): 141–49. http://dx.doi.org/10.17323/1726-3247-2010-1-141-149.

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Abdul Rahman, Agus. "TEORI PERKEMBANGAN MORAL DAN MODEL PENDIDIKAN MORAL." Psympathic : Jurnal Ilmiah Psikologi 3, no. 1 (February 27, 2018): 37–44. http://dx.doi.org/10.15575/psy.v3i1.2175.

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Moral values and it’s decadence were one of many problems that in Indonesia, whereas becoming a huge responsibility that hold by all member of society. The inquiry, designing and implementation of moral education strategy is foreseen as the most important aspect to improve society. Aside from great efforts to improve society, it is imperative that we also need to review and inquire more about moral development theory. Nowadays, it seems that moral development theory had moved from its role and position which moved from its autonomic, rationalistic and universalistic nature to more emotionally roles and becoming more culture bounded. The changes in society paradigm were also have many implications on education of moral development. In this paper there are at least 3 models that can be used in moral education, which are the learning of rule ethics, character ethics and the integration of both in multidimensional fields.

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Shin JungGeun. "Bridging Moral Individuals and a Moral Society in Dasan’s Philosophy." Korea Journal 53, no. 2 (June 2013): 80–104. http://dx.doi.org/10.25024/kj.2013.53.2.80.

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Kemal, Salim. "Kant, Morality and Society." Kantian Review 2 (March 1998): 14–50. http://dx.doi.org/10.1017/s1369415400000182.

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One usual understanding of Kant's moral theory identifies agents as solitary individuals who reflect on the moral quality of actions ‘in the loneliness of their souls’. Their reflection is autonomous, independent and ‘monological’, with the result that ‘by presupposing autonomy’ Kant ‘expels moral action from the very domain of morality itself’. Instead of an ‘interplay of an intersubjectivity’ in which moral issues arise and are resolved, the autonomous solitary individual seems to derive rules for action from a categorical imperative. Yet this imperative itself is only a statement of the formal character of reason independent of particular contexts, and so cannot clearly guide actual actions and choices. From another direction, Iris Murdoch has maintained that, ‘confronted even with Christ’, the Kantian moral agent ‘turns away to consider the judgment of his own conscience and to hear the voice of his own reason’. He insists on being ‘free, independent, lonely, powerful, rational, responsible, brave, [and] heroic'; and, Murdoch contends, the proper name of this individual ‘is Milton's Lucifer’. This moral agent is individualistic to the point of being damnably isolated.

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Sokolov, Vladimir M. "Moral Clashes in Contemporary Russian Society." Sociological Research 33, no. 5 (September 1994): 6–18. http://dx.doi.org/10.2753/sor1061-015433056.

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Yarkova, Elena N. "MEDIATION AND MORAL CULTURE OF SOCIETY." Research Yearbook. Institute of Philosophy and Law. Ural Branch of the Russian Academy of Sciences 18, no. 2 (July 1, 2018): 40–54. http://dx.doi.org/10.17506/ryipl.2016.18.2.4054.

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Zhou, Ying. "Moral Rights in the Information Society." Beijing Law Review 05, no. 02 (2014): 107–13. http://dx.doi.org/10.4236/blr.2014.52010.

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Robertson-Snape, Fiona. "Moral Complexity and the International Society." Global Society 14, no. 4 (October 2000): 507–24. http://dx.doi.org/10.1080/713669057.

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Young, Hai-Mok. "Moral Education of the Digital Society." Journal of Moral Education 12, no. 2 (November 30, 2000): 205. http://dx.doi.org/10.17715/jme.2000.11.12.2.205.

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Haydon, Graham. "15. The Moral Development of Society." Journal of Philosophy of Education 33, no. 1 (March 1999): 145–52. http://dx.doi.org/10.1111/1467-9752.00125.

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Callan, Eamonn. "Moral Education in a Liberal Society." Journal of Moral Education 14, no. 1 (January 1985): 9–22. http://dx.doi.org/10.1080/0305724850140103.

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Morin, Emilio Ichikawa. "The moral basis of Cuban Society." Society 40, no. 3 (March 2003): 64–71. http://dx.doi.org/10.1007/s12115-003-1040-x.

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Medved, Ivana Ivančić. "Virtues – Moral Mirrors of Contemporary Society." Pannoniana 3, no. 1-2 (December 1, 2019): 101–14. http://dx.doi.org/10.2478/pannonia-2019-0007.

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Abstract The aspiration for the ideal of a harmonious life assumes the systematic work on one’s own education of the soul and authenticity. Contemporary thoughts face us with a crisis of moral values. We ask the question if that crisis is reflected only on a social level, or must we observe and investigate the problem in the personal influence and responsibility towards society. This train of thought also forces the famous expression – quality of life – on us, which is considered a subjective indicator of satisfaction, i.e. dissatisfaction with the life of an individual in the evaluation of success when achieving personal needs and desires. Therefore, we will attempt to show what makes the ideal of a good life in this paper through the interpretation of the values in the work of Marcus Aurelius or, as the Stoics called it – the science of a virtuous life, and also the achievement of a positive subjective evaluation of the quality of life and satisfaction.

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Jezierska, Katarzyna. "Moral Blueprint or Neoliberal Gobbledygook?" East European Politics and Societies: and Cultures 29, no. 4 (October 6, 2014): 831–49. http://dx.doi.org/10.1177/0888325414551166.

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Poland is often pointed to as the regional leader of transition processes with regard to the development and sustainability of civil society. This article presents a critical perspective on the direction in which Polish civil society has evolved after 1989. The author reconstructs existing frames of civil society within Polish elite NGO discourse and argues that one specific understanding of civil society—civil society as third sector/service provision—has gained a hegemonic position, marginalizing other conceptions and thus other functions of civil society. Civil society as moral blueprint, civil society as control power, and civil society as neoliberal gobbledygook are identified as coexisting, potentially counter-hegemonic frames. Thus, the quasi-public function, that is, providing services that the state does not, has become the dominant understanding of civil society suppressing its socialization and political functions, once so prominent in Central and Eastern Europe.

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Tsvyk, V. A., and I. V. Tsvyk. "Moral education of students in the contemporary society." RUDN Journal of Sociology 21, no. 2 (December 15, 2021): 340–53. http://dx.doi.org/10.22363/2313-2272-2021-21-2-340-353.

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With the advancement of the contemporary society to the stage of global digitalization, the issues of personality education, its means and methods are becoming increasingly important. The strategy of Russias scientific-technological development presupposes, among other things, the formation of certain ideological and axiological priorities, in accordance with which the value characteristics of the information society change and reproduce. Moral education is a purposeful development of the personal moral culture: moral activity, system of values, moral feelings and behavior that corresponds to the ideals and principles of humanistic morality. Moral activity as an important personal quality in the information society presupposes an internal need for continuous moral improvement, a desire to creatively set and solve new, increasingly complex tasks of the technological development. The development of such moral activity of the student also means his ability to choose actions on the basis of the contemporary trends of the dynamic social development, and to choose actions that are the most appropriate for a specific situation. The organization of moral education at the university consists of two main interrelated directions: moral education and teaching students the skills of moral behavior. Complex activities of the university serve not only as a means of moral education but also as its condition, which requires their inclusion in the educational process and purposeful organization. The efficiency of moral education at the university depends on the system of influence on students, and its main components are as follows: ethical education and teaching ethical disciplines; development of sustainable traditions of corporate culture (mission of the university, system of life values, ethical codes of students and teachers, etc.); ethical orientation of general-theoretical and professional disciplines; moral-educational components in the organization of the educational process; non-learning activities with students, labor education, volunteer activities, etc.

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38

최문기. "Confucian Moral Culture and Modern Society Development." Journal of Ethics 1, no. 120 (June 2018): 1–22. http://dx.doi.org/10.15801/je.1.120.201806.1.

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39

Zhuravlev, Anatoly L., and Alla B. Kupreichenko. "The Moral Elite in Contemporary Russian Society." Russian Studies in Philosophy 51, no. 4 (April 2013): 26–50. http://dx.doi.org/10.2753/rsp1061-1967510402.

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40

Hyun Sunwoo. "Critical Theory of Society and Moral Education." KOREAN ELEMENTARY MORAL EDUCATION SOCIETY ll, no. 37 (December 2011): 213–45. http://dx.doi.org/10.17282/ethics.2011..37.213.

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Shibirina, T. S. "Moral problems of modern society of Russia." Science Almanac, no. 2 (2014): 284–87. http://dx.doi.org/10.17117/na.2014.02.284.

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42

Kranz, Sebastian. "Moral norms in a partly compliant society." Games and Economic Behavior 68, no. 1 (January 2010): 255–74. http://dx.doi.org/10.1016/j.geb.2009.07.007.

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43

Isaac, Joan U. "THE NEW RIGHT AND THE MORAL SOCIETY." Parliamentary Affairs 43, no. 2 (April 1990): 209–26. http://dx.doi.org/10.1093/oxfordjournals.pa.a052245.

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44

Zhuravlev, Anatoly L., and Alla B. Kupreichenko. "The Moral Elite in Contemporary Russian Society." Russian Social Science Review 55, no. 6 (November 2014): 4–28. http://dx.doi.org/10.1080/10611428.2014.11065566.

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45

Passini, Stefano, and Paola Villano. "Judging Moral Issues in a Multicultural Society." Swiss Journal of Psychology 72, no. 4 (January 2013): 235–39. http://dx.doi.org/10.1024/1421-0185/a000116.

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People’s reactions to crimes sometimes change depending on whether the perpetrators are members of their own ingroup or an outgroup. This observation results in questions concerning how moral reasoning works in intergroup situations. In this research, we analyzed the combined effect of the nationality of the protagonist in a moral dilemma and the participant’s social dominance orientation (SDO) attitudes on the participant’s level of moral reasoning. A total of 230 Italian participants responded to two moral dilemmas taken from the Defining Issues Test, which had been modified so that one was about an Italian and the other about a Romanian. The results showed a significant interaction between the dilemma, the protagonist’s nationality, and the participant’s SDO: The P scores (postconventional reasoning) of low-SDO participants were on the same level when they were judging people of either nationality, while high-SDO participants tended to have a higher P score when judging Italians as opposed to Romanians.

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46

Gaffney, James. "The Moral Form of a Good Society." Irish Theological Quarterly 54, no. 2 (June 1988): 107–19. http://dx.doi.org/10.1177/002114008805400203.

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Walker, Lawrence J., and Thomas J. Moran. "Moral Reasoning in a Communist Chinese Society." Journal of Moral Education 20, no. 2 (January 1991): 139–55. http://dx.doi.org/10.1080/0305724910200203.

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Mendus, Susan. "Teaching Morality in a Plural Society." Government and Opposition 33, no. 3 (July 1998): 355–71. http://dx.doi.org/10.1111/j.1477-7053.1998.tb00456.x.

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THE QUESTION OF WHETHER MORAL VALUES CAN OR SHOULD BE taught has caused controversy and divided opinion almost since the beginning of time, and certainly since the very earliest days of philosophy. As is well-known, Socrates was condemned to death on charges of impiety and of corrupting the minds of the Athenian youth. Although the latter accusation was never fully spelled out, it was certainly connected with the perceived moral subversiveness of his philosophy and, in particular, with his denial that those who purported to teach moral values were qualified to do any such thing. This denial was construed by many as dangerous and as an attack on the moral foundations of Athenian society for which, famously, Socrates paid a high price.

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Zimdahl, Robert L. "Ethics in weed science." Weed Science 46, no. 6 (December 1998): 636–39. http://dx.doi.org/10.1017/s0043174500089633.

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Weed science, like most sciences, has distanced itself from social and ethical discourse in theory and practice. This symposium illustrates my point. The 38th meeting of our society is the first time there has been a formal discussion of the ethical aspects of our work. Weed science, we often believe, is value free, as science ought to be. But neither basic nor applied weed science is value free; they are value laden. Operative values include meeting basic human needs through improved food production, promoting the common good through abundant food, improving people's lives through efficient production of safe food, achieving agricultural sustainability, and increasing efficient food and fiber production and farmer profit. Truth pursued via the scientific method is valued and respected, as is belief in the goodness of scientific and technological progress. Most of these values rest on an ethical foundation known as utilitarianism. Most weed scientists and their colleagues in agricultural sciences are utilitarian in that they believe their work should be useful to humans and should promote the greatest good for the greatest number of people. What weed scientists believe and stand for and the validity of the ethical foundation of their utilitarian convictions ought to be central subjects of the weed scientist's research and teaching. Ethical reflection does not necessarily imply criticism or a need for reform, but it does demand intellectual clarity and an ability to affirm who we are, what we do, and what we value. Weed scientists should engage in an exchange about the ideas that are the end result of their experiences and discuss the experiences that give shape, substance, and depth to those ideas. In the absence of internal ethical reflection and value clarification, external distortions—including public criticism—will define the moral universe weed scientists must work in. Without embarrassment, weed scientists have to learn to ask about the ethical foundation of their science.

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Norris, Lucy. "Economies of moral fibre? Recycling charity clothing into emergency aid blankets." Journal of Material Culture 17, no. 4 (November 29, 2012): 389–404. http://dx.doi.org/10.1177/1359183512459628.

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Journal articles on the topic 'Moral fibre of society'

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