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Journal articles on the topic 'Moral science'

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Published: 4 June 2021
Last updated: 18 June 2025

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1

İlgili, Önder. "Moral Science." Turkish Journal of Bioethics 1, no. 4 (2014): 223–24. http://dx.doi.org/10.5505/tjob.2014.69875.

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2

Wulff, Henrik R. "Moral precedes science." Lancet 354, no. 9196 (1999): 2179. http://dx.doi.org/10.1016/s0140-6736(05)77094-x.

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3

Muhammed-Shittu, Abdul-Rahman Balogun. "A Study of Philosophical Theory and Educational Science of Insights on Ethics, Values, Characters, and Morals rooted into the Islamic and Contemporary Western Perspectives." Journal of History Culture and Art Research 10, no. 3 (2021): 47–58. http://dx.doi.org/10.7596/taksad.v10i3.3090.

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The present article addresses the necessity for entrenching characters, morals, values, and ethical education in science teaching and science education. It explains the argument and rationale, and buttresses ethics, values, and nurturing of morals in students through a modified curriculum science education and describes their benefits to humanity. Additionally, the study discusses the rapidness of technological advancements, science, and globalization that are influencing the complications of human social life and underpinning the level of values, ethics, and morality in education and teaching sciences. Analyses and syntheses are presented to the pedagogical and philosophical questions related to the above-mentioned themes, as it may assist in conceptualizing and uttering a solid theoretical outline for the enhancement of school curricula. A proportional analysis in view of the philosophical, the collective Islamic moral education and values and hypothetical foundation of contemporary Western ethical education is outlined to generate and extend maximum academic benefits and to establish a supplemented theoretical background of character education and moral which may contribute to global acceptability of the character education and moral theoretical framework in Western.
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4

Braga, Mihai. "Ethics - science of moral and human behaviour." Journal of Social Sciences II (1) (March 15, 2019): 56–66. https://doi.org/10.5281/zenodo.2606426.

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The article supports the idea of the central role of ethics as a science of morality and behavior in the formation of human beings and social unity, of a harmonious society without conflicts among its members. The moral codes of the European, Chinese, Hindu civilization are analyzed to clarify the demands of society towards its members and the influence of these demands on the spiritual culture of the peoples specified. The authority that sanctions and requires the individual to receive and fulfill moral norms is highlighted in moral codes. It also analyzes moral virtues and their role in the rise of human personality. The author points out that the golden rule of morals is studied by many authors, but it is dressed in different forms. The following moral values are analyzed: good, happiness, freedom and duty.
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5

FULLER, TIMOTHY. "Friedrich Hayek's Moral Science." Ratio Juris 2, no. 1 (1989): 17–26. http://dx.doi.org/10.1111/j.1467-9337.1989.tb00023.x.

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6

Feleppa, Robert. "FROM SCIENCE TO MORAL REALISM." Southwest Philosophy Review 19, no. 2 (2003): 79–84. http://dx.doi.org/10.5840/swphilreview200319237.

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7

Klamer, Arjo. "Economics Is a Moral Science." Schmollers Jahrbuch 136, no. 2 (2016): 155–69. http://dx.doi.org/10.3790/schm.136.2.155.

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8

Rolston, Holmes. "SCIENCE EDUCATION AND MORAL EDUCATION." Zygon� 23, no. 3 (1988): 347–55. http://dx.doi.org/10.1111/j.1467-9744.1988.tb00639.x.

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9

Rosenberg, Alexander. "Moral Realism and Social Science." Midwest Studies in Philosophy 15 (1990): 150–66. http://dx.doi.org/10.1111/j.1475-4975.1990.tb00211.x.

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10

Rollin, Bernard E. "Animal research: a moral science." EMBO reports 8, no. 6 (2007): 521–25. http://dx.doi.org/10.1038/sj.embor.7400996.

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11

Daston, Lorraine. "The Moral Economy of Science." Osiris 10 (January 1995): 2–24. http://dx.doi.org/10.1086/368740.

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12

Slater, Hartley. "Logic is a Moral Science." Philosophy 90, no. 4 (2015): 581–91. http://dx.doi.org/10.1017/s003181911500025x.

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AbstractBecause of the communicative function of propositions, Logic is a moral science about what ought to be said. The association with morality derives from the connection between Logic and Truth, and the social value of speaking the truth. Propositions are used rather than mentioned sentences, and so are not the platonically abstract objects they have often been taken to be. Instead they are social objects formed by a community's employment of language. So it is the public use of sentences that settles what they mean, and thereby their logic. The matter has a particular relevance to Graham Priest's non-classical views.
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13

Duff, Antony. "Moral Philosophy as Applied Science?" Philosophy 63, no. 243 (1988): 105–10. http://dx.doi.org/10.1017/s0031819100043163.

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14

Ruse, Michael, and Edward O. Wilson. "Moral Philosophy as Applied Science." Philosophy 61, no. 236 (1986): 173–92. http://dx.doi.org/10.1017/s0031819100021057.

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(1) For much of this century, moral philosophy has been constrained by the supposed absolute gap between is and ought, and the consequent belief that the facts of life cannot of themselves yield an ethical blueprint for future action. For this reason, ethics has sustained an eerie existence largely apart from science. Its most respected interpreters still believe that reasoning about right and wrong can be successful without a knowledge of the brain, the human organ where all the decisions about right and wrong are made. Ethical premises are typically treated in the manner of mathematical propositions: directives supposedly independent of human evolution, with a claim to ideal, eternal truth.
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15

Douglas, Heather. "The Moral Terrain of Science." Erkenntnis 79, S5 (2013): 961–79. http://dx.doi.org/10.1007/s10670-013-9538-0.

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16

Cordero, Alberto. "Science, objectivity and moral values." Science and Education 1, no. 1 (1992): 49–70. http://dx.doi.org/10.1007/bf00430209.

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17

ATKINSON, A. B. "Economics as a Moral Science." Economica 76 (October 2009): 791–804. http://dx.doi.org/10.1111/j.1468-0335.2009.00788.x.

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18

Capurro, Rafael. "Moral issues in information science." Journal of Information Science 11, no. 3 (1985): 113–23. http://dx.doi.org/10.1177/016555158501100303.

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19

Streeck, W. "Social science and moral dialogue." Socio-Economic Review 1, no. 1 (2003): 126–29. http://dx.doi.org/10.1093/soceco/1.1.126.

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20

Reilly, Timothy S., and Thomas A. Stapleford. "Science, virtue, and moral formation." Journal of Moral Education 47, no. 3 (2018): 267–71. http://dx.doi.org/10.1080/03057240.2018.1484583.

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21

Martin, Michael. "Science Education and Moral Education." Journal of Moral Education 15, no. 2 (1986): 99–108. http://dx.doi.org/10.1080/0305724860150201.

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22

Novak, D. "Moral tradition and medical science." Ethics, Medicine and Public Health 9 (April 2019): 88–93. http://dx.doi.org/10.1016/j.jemep.2019.05.004.

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23

ODERBERG, DAVID S. "Modal Properties, Moral Status, and Identity." Philosophy Public Affairs 26, no. 3 (1997): 259–76. http://dx.doi.org/10.1111/j.1088-4963.1997.tb00055.x.

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24

Dianto, Dianto. "Study Von Savigny's Thinking About Morals in Law: Understanding Moral in the Concept of Law “Barenti Lako Syara’ Tradition, Syara Barenti Lako Kitabullah”." Journal of Transcendental Law 2, no. 1 (2020): 1–10. http://dx.doi.org/10.23917/jtl.v2i1.11247.

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Objective: This article aims to discuss moral boundaries in the Law According to Von Savigny and moral limits in the Law According to the Legal Concept Principles of “Barenti Lako Syara’ Tradition, syara barenti ko kitabullah”Methodology: The methodology used in this study is normative juridical research. This study uses a philosophical approach by exploring the philosophical basis of Law by linking legal science with the concept of customary Law.Findings: Von Savigny does not limit the moral meaning in Law whether good or bad, wrong or right, depends on morals in the habits of society that are not separate from morals and facts. Meanwhile, tau samawa based on the legal concept of “barenti lako syara’ tradition, sara barenti lako Kitabullah” means moral boundaries in Law, morals can be accepted into Law after the validation process with the book.Application of the Study: Customary Law has an indicator of moral constraints, so that applicable Law in general can also have indicators of moral limitations as customary Law.Originality/Novelty: Syara’ becomes a verification tool for morals in the customary Law of tau samawa and the book of Allah becomes a moral detector in the syara’ Keywords: Moral, Law, tradition, syara’
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25

Heru Siswanto. "Moral Position In Legal Science: An Analysis of The Dynamics of Legal Science Development." KRTHA BHAYANGKARA 18, no. 1 (2024): 277–86. http://dx.doi.org/10.31599/krtha.v18i1.1651.

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The emphasis of moral principle lies in the beneficial purpose of law subjected to lengthy problems regarding the placement. Different analyses have been carried out relating to the effects of natural law and positivism in legal science. Therefore, this study aims to achieve an understanding of the position of moral principle in legal science in the dynamics of legal development. The results show that moral principle assumes a significant role in legal science in the context of natural law theory. Conversely, positivism suggests the purification of legal constructs from moral components, emphasizing the need to remain detached from moral principles.
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26

Ma-Kellams, Christine, and Jim Blascovich. "Does “Science” Make You Moral? The Effects of Priming Science on Moral Judgments and Behavior." PLoS ONE 8, no. 3 (2013): e57989. http://dx.doi.org/10.1371/journal.pone.0057989.

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27

Maria Lasfrida Silalahi, Susanna Jesica Barus, Iman Satria Ndururu, and Maximilianus Wira. "Konsep Pendidikan Moral dan Etika Dalam Perspektif Kristen." SOSMANIORA: Jurnal Ilmu Sosial dan Humaniora 1, no. 3 (2022): 292–97. http://dx.doi.org/10.55123/sosmaniora.v1i3.846.

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This paper attempts to portray the moral education of today's children froma Christianperspective. The term children today in Indonesia is better known as Kids Age Now. Kids AgeNow is actually a satire on the unnatural behavior of today's children. Moral education is a set ofbasic moral principles and the virtues of attitudes and character that must be owned and madeinto a habit by children from the time they are beginners until they become obedient to God. Inthe modern era, the problems that arise are physical and psychological problems. Physical problems lead to human conditioning as the object of all products of science and technology. This research is a library research (library research). This research collects text data. In this case, the author collects books, articles, internet data and journals that have relevance to the author'ssubject matter. To deal with the problems of Kids Age Now, what is needed is morals that aresourced from the Bible and Christian youth activities. Integration and interconnection betweenthe Bible and Christian youth activities, Science is a solution to create a moral life without losingthe progress of science itself. This will make today's children become children who are not outdated (science and technology) as well as children who have good morals and are commendable. People's perspective will also not view Kids Age Now as immoral children, but Kids Age Now who have good morals and are commendable. and excel in the advancement of science and technology
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28

MariaLasfrida Silalahi, Susanna Jesica Barus, Iman Satria Ndururu, and Maximilianus Wira. "Konsep Pendidikan Moral dan Etika dalam Perspektif Kristen." SEHATMAS: Jurnal Ilmiah Kesehatan Masyarakat 2, no. 1 (2023): 1–9. http://dx.doi.org/10.55123/sehatmas.v2i1.761.

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This paper attempts to portray the moral education of today's children froma Christianperspective. The term children today in Indonesia is better known as Kids Age Now. Kids AgeNow is actually a satire on the unnatural behavior of today's children. Moral education is a set ofbasic moral principles and the virtues of attitudes and character that must be owned and madeinto a habit by children from the time they are beginners until they become obedient to God. Inthe modern era, the problems that arise are physical and psychological problems. Physical problems lead to human conditioning as the object of all products of science and technology. This research is a library research (library research). This research collects text data. In this case, the author collects books, articles, internet data and journals that have relevance to the author'ssubject matter. To deal with the problems of Kids Age Now, what is needed is morals that aresourced from the Bible and Christian youth activities. Integration and interconnection betweenthe Bible and Christian youth activities, Science is a solution to create a moral life without losingthe progress of science itself. This will make today's children become children who are not outdated (science and technology) as well as children who have good morals and are commendable. People's perspective will also not view Kids Age Now as immoral children, but Kids Age Now who have good morals and are commendable. and excel in the advancement of science and technology
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29

Yusuf, Muhammad, and Mardan Mardan. "MEMAKNAI PENDIDIKAN SEBAGAI PROYEK MORAL, INTELEKTUAL, DAN SPRITUAL (ANALISIS KRITIS PENAFSIRAN Q.S. AL-MUJADILAH AYAT 11)." At-Tajdid : Jurnal Pendidikan dan Pemikiran Islam 6, no. 1 (2022): 21. http://dx.doi.org/10.24127/att.v6i1.2079.

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The education process often produces a dichotomy between moral, intellectual, and spiritual aspects, even though education can make all these aspects simultaneously and in balance. This article is an analytical study of the meaning of verse 11 of Surah al-Mujadilah regarding education that integrates moral, intellectual, and spiritual competencies. Data are tracked and collected from the interpretation of the ulama through books of tafsir, the preachers' explanations, and relevant articles. The analysis was carried out by applying the approach to the sciences of the Koran, the science of interpretation, and educational theory. The understanding of verse 11 surah al-Mujadilah is distorted because of the limited interpreters' competence personally and intellectually and the selection of an inappropriate method of interpretation. The neglect of the moral urgency in education has led to a moral crisis among intellectuals and educated people. The ethical problem is not only happening to ordinary people but also intellectuals. As a result, modern humans who are synonymous with scientific progress are moving towards moral destruction. If morals are broken, it has a destructive impact on the whole.Keywords: Critical Analysis of Education, Intellectual Education, Moral Education
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30

Flores-Yeffal, Nadia Y., and Kade Sparger. "The Shifting Morals of Moral Entrepreneurs." Social Media + Society 8, no. 2 (2022): 205630512210954. http://dx.doi.org/10.1177/20563051221095444.

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By utilizing manipulative tactics, such as persuasion techniques and strategies through social media sites, moral entrepreneurs can maintain and/or increase their scope of influence. In this article, we propose another tactic utilized by moral entrepreneurs, a concept we refer to as shifting morals. The complexity of moral entrepreneurs’ life experiences provides them with an endless set of social and moral norms that they can use to tweak their own ideals to encompass other moral framing networks to gain more followers and thus increase their influence. We examine theoretical literature, while also providing examples that resulted from content analysis from media websites to illustrate our proposed concept of shifting morals. We conclude that the shifting morals tactic is another tool moral entrepreneurs use to increase their influence in society to enact social change.
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31

Rigali, Norbert J. "Moral Theology and the Magisterium." Horizons 15, no. 1 (1988): 116–24. http://dx.doi.org/10.1017/s0360966900038470.

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AbstractThe moral theologian's work is related to moral magisterial teaching as science to pastoral address. Speaking from a juridical perspective regarding faith and morals, the two Vatican Councils can be misinterpreted to mean that the relation of the magisterium to faith is the same as its relation to morals. These relations, however, are only analogically the same. The relation of the magisterium to moral theology, accordingly, is different from its relation to systematic theology. Nor can its relation to contemporary moral theology be identical with its relation to the preconciliar version. For its part, moral theology does not include “theological dissent,” since dissent is a personal and social but—apart from a single possible exception—not a scientific act. The tension between moral theology and the magisterium can be removed only on the basis of mutual understanding of their respective responsibilities and limitations.
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32

BRETT, ANNABEL. "THE SUBJECT OF SOVEREIGNTY: LAW, POLITICS AND MORAL REASONING IN HUGO GROTIUS." Modern Intellectual History 17, no. 3 (2019): 619–45. http://dx.doi.org/10.1017/s1479244319000040.

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AbstractHugo Grotius’s account of sovereign power in De iure belli ac pacis occupies a contested place in recent genealogies of modern sovereignty. This article takes a fresh approach by arguing that Grotius’s legal arguments do not do their work alone. They function within a broader horizon of what he calls “morals,” a field of reasoning that has debts to scholastic moral theology and Aristotelian moral science. Grotius's conception of sovereignty represents a modulation between law and “morals,” which allows him both to separate his scientific jurisprudence from the science of politics and nevertheless to reply to the political scientists on their own ground. The context of “morals,” however, is not narrowly political but inter-political, generating a potential tension between popular aspirations to sovereignty and the international order. Grotius’s “moral” handling of the issue offers an invitation to reflect on our current preoccupation with much the same concerns.
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33

Widuri, Retnaningtyas, Yenni Mangoting, Arja Sadjiarto, and Tonny Stephanus. "Preventing Tax Evasion: The Moral Strength of Taxpayers and The Power of Tax Authorities." Jurnal Akuntansi dan Keuangan 25, no. 2 (2023): 91–100. http://dx.doi.org/10.9744/jak.25.2.91-100.

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This study aims to determine the effect of coercive power and the legitimacy of the tax authority on the morale of taxpayers to prevent tax evasion. This study conducts a moderation test to determine the role of tax morale. This study uses a survey approach by distributing 100 questionnaires and analyses them using Partial Least Square (PLS). The results prove that the morale of taxpayers is a force to prevent tax evasion. A moderation test proves that tax morals can weaken the influence of government coercion on tax avoidance. Tax morale strengthens the influence of legitimate power on tax avoidance, although the government's legitimate power does not directly affect tax avoidance. This study explains that taxpayer fraud can be anticipated by enforcing government power through sanctions and audits accompanied by moral strength. The moral strength of taxpayers is a factor that plays a role in controlling government behaviour.
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34

Glebova, S. V., and N. V. Perova. "Moral Agency Conditions: Moral Agent, Limited Moral Agent, Quasi-Moral Agent." Discourse 9, no. 4 (2023): 29–40. http://dx.doi.org/10.32603/2412-8562-2023-9-4-29-40.

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Introduction. The concept of “moral agent” and its boundaries are not currently clearly defined. Given the connection between moral agency and moral responsibility, it seems necessary to introduce a clear definition of “moral agent”, as well as to differentiate the types of moral agency. The hypothesis of this article is that although the notion of a moral agent in itself is rather limited, there are a number of “borderline” groups, the definition of the status of which needs to be clarified.Methodology and sources. The article provides an ethical and philosophical analysis of approaches to the definition of a moral agency, a comparative analysis of the concepts of a moral agent and a moral subject, as well as approaches to determining the moral statuses of various “borderline” groups in the context of the works of J. MacMurray, A. Taylor, I. Kant, M Rowlands, J. Searle and others.Results and discussion. The article presents an analysis of the definitions of a “moral agent”, highlights the key features that make it possible to speak of a moral agency as an independent moral concept, as well as determine the conditions for the onset of moral agency. To differentiate the types of moral agents, the article introduces the concept of “limited moral agent” to denote the special status of children and the mentally ill. Evidence is provided that people belonging to these categories may have the status of a moral agent, although not to the extent that this status initially implies. As part of the definition of artificial intelligence as a “quasi-moral agent”, the key features of AI in the framework of moral communication between AI and a person are identified.Conclusion. Based on the analysis, the article proposes a number of requirements for a moral agency. Based on these requirements, it is proposed to distinguish such types of moral agency as a limited moral agent, including children and the mentally ill, as well as a quasi-moral agent, which is an artificially created agent, including artificial intelligence.
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35

Chin, G. "Our Moral Vocabulary." Science 344, no. 6184 (2014): 559. http://dx.doi.org/10.1126/science.344.6184.559-c.

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36

Alice, Beck Kehoe. "Lewis Binford and his moral majority." Arqueologia Iberoamericana 10 (June 30, 2011): 8–16. https://doi.org/10.5281/zenodo.1310114.

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This essay looks at the late Lewis Binford&rsquo;s career from the standpoint of sociology of science. His thinking and manner reflect his socialization in Virginia Baptist subculture. As convinced of his authority on science as Jerry Falwell was of his authority on Biblical morality, Lewis Binford and his third wife Sally Rosen Binford excited a group of 1960s students to follow Lewis in an outmoded version of science (hypothetico-deductive) and in trusting statistics. The &ldquo;frames of reference&rdquo; he laboriously constructed are <em>na&iuml;ve</em> on environmental interpretation and, because he expressed contempt for &ldquo;political&rdquo; aspects of archaeology, fail to take into account effects of colonialism. His work is often scientistic, in the &ldquo;modern&rdquo; mode that historian Dorothy Ross describes as characteristic of twentieth-century American social sciences.
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37

Standring, Adam, and Matthew Donoghue. "Moral crisis/moral critique?" Soundings 80, no. 80 (2022): 51–64. http://dx.doi.org/10.3898/soun.80.04.2022.

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The crisis of neoliberal capitalism and liberal democracy has a genesis stretching back a decade or longer. Why is it that, until now, socialists and those on the left have struggled to articulate a coherent counter-hegemonic discourse? We argue that at least part of this failing comes from an ambivalence about making the moral argument for socialist transformation. Both a moral critique of the existing order and the articulation of socialist future grounded in a distinct moral order are necessary components of transformative change: they are able to fix substantive policy initiatives - whether a green new deal, universal basic income or the nationalisation of essential services - within a broader vision of how society and the state should function, and on whose behalf. Morals are important in the functioning of any socio-economic order - communicating meaning, providing rationale and generating expectations regarding the practices of ourselves and others. They construct and stabilise contingent social orders and hierarchies. The current social contract is characterised by increased individualisation, responsibilisation and the moral imperative towards competition and consumption. Morals are what allow people to tolerate current conditions. But as contemporary capitalism becomes increasingly uninhabitable, a moral critique - that is the ability to both unpick what stabilises the current conjuncture and offer an alternative - becomes all the more urgent. We look at a number of initiatives and movements, most but not all lodged in the anti-austerity protests of the past decade, for examples of such political strategies. In such movements we see how material criticisms of capitalism are grounded in concrete struggles for justice and emancipation but framed in a counter-hegemonic moral framework that explicitly challenges the status quo.
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38

Gilang Sukma Permana, Irawan Irawan, and Tedi Priatna. "Hegemoni Kekuasaan Penguasa terhadap Pendidikan Bermoral dalam Tataran Ontologis, Epistimologis dan Aksiologis." Sinar Kasih: Jurnal Pendidikan Agama dan Filsafat 2, no. 3 (2024): 123–31. https://doi.org/10.55606/sinarkasih.v2i3.362.

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The world of education and teaching in this contemporary phase cannot be separated from hegemonic relations between policy stakeholders. Policymakers who will exist in 2022-2023 are involved with Gen X, individuals born in the 1965-1980 period. In its power as a policy maker, education is directed and expected to become a concrete step like a machine that produces moral human beings. Morals in education are intended so that students can have the values of love, love each other within the limits of norms and have commendable ethics both in religious and cultural values. The problem in this research concerns contemporary issues regarding the hegemony of power over the moral educational process in the view of the philosophy of science at the ontological, epistemological and axiological levels. The aim of this research is to reveal the hegemony of power over the moral educational process in the view of the philosophy of science at the ontological, epistemological and axiological levels. The method used in this research is qualitative with a philosophy of science approach. From the perspective of the philosophy of science, the hegemony of power over moral education goes through three phases; ontological as a search for the nature of what and why of moral education; epistemological as a review of the hegemony of power towards moral education in the philosophical aspect and axiological as a review of the usefulness of aspects of the hegemony of power towards moral education. The results of the research show that there is a hegemony of rulers who have power which is marked by the symbol of the Minister of Religion as the ruler of Gen With this moral education, educators will continue to be wise and wise in their lives, because the function of Islamic education in Indonesia is to improve and teach morals to their students so that they become human beings who have moral values.
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39

Baindur, Meera. "Science, Nature and the Ethical Pursuit of Happiness: A Discussion." Tattva Journal of Philosophy 12, no. 2 (2021): 47–57. http://dx.doi.org/10.12726/tjp.24.4.

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Most philosophical engagements with science have been focused on the methods of science, epistemological concerns, nature of scientific methods or natural laws. New disciplines such as Science Studies and History of science have emerged from these inquiries and address any concerns on the relationship of science to society and knowledge. In this essay, the attempt is to clarify how scientific thought is not excluded from the moral domain. While a scientific fact itself cannot be subjected to moral or aesthetic judgement, since it is only, the aims and objects of scientific research can be a concern for philosophical ethics. Particularly the development of applied sciences that are focused on the exploitation of the natural world and unsustainable practices must become not only subject to moral supervision but also must be answerable to society and humanitarian interests. An analysis of the purpose of science and philosophy posits what should be the areas of science that should be subject to ethical judgements.
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40

Yankovych, Iryna. "Problems of Moral Education Technologies and Methods Implementation in Pedagogical Theory and Practice of Poland and Ukraine." Forum Pedagogiczne 5, no. 1 (2016): 227–33. http://dx.doi.org/10.21697/fp.2015.1.17.

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A comparative analysis of the implementation of the theoretical bases and the practice of moral education technologies and methods in Polish and Ukrainian pedagogy has been conducted in the article. Points of view of Polish and Ukrainian scientists concerning the interpretation of basic terms have been produced. Moral education technology in Ukrainian pedagogical science is a moral education system. In Polish educational science, this technology is the strategy of moral education. It have been determined that in the Polish and Ukrainian pedagogical sciences the technology of moral education is considered to be a wider concept than the method and the methodology. Criteria for moral education technologies have been determined. The importance of educational diagnostics to the development of moral education technologies has been shown. The causes of the weak development of moral education technologies have been cleared up. Prospects for the use of positive ideas in modern educational and moral space have been revealed.
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41

Williams, Michael, and Anthony Flew. "David Hume: Philosopher of Moral Science." Philosophical Review 99, no. 2 (1990): 294. http://dx.doi.org/10.2307/2185504.

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42

Bayes, Robin. "Moral Convictions and Threats to Science." ANNALS of the American Academy of Political and Social Science 700, no. 1 (2022): 86–96. http://dx.doi.org/10.1177/00027162221083514.

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When science is marshaled to support one side or another in policy debates, people can react to that information differently depending on whether it supports their own position. They tend to find fault in unfavorable information and accept favorable information less critically. This may especially be the case when individuals’ positions are held with moral conviction—that is, when their position is not only their preferred position, but when it is the position that they feel to be morally correct. I examine three areas in which allowing moral convictions to influence reactions to scientific information may actually threaten the social benefits of science: promoting science misperceptions, eroding the credibility of scientists as sources of information, and eroding evaluations of science as a process. I argue that dealing with the influence of moral conviction over scientific interpretation will require acknowledgement that the social benefits of science are not self-evident and that they depend on public buy-in.
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43

LYKINS, CHAD. "Social Science and the Moral Life." Journal of Speculative Philosophy 23, no. 2 (2009): 137–50. http://dx.doi.org/10.2307/20721559.

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44

Keller, Monika. "Moral Developmental Science Between Changing Paradigms." International Journal of Developmental Science 6, no. 1-2 (2012): 65–69. http://dx.doi.org/10.3233/dev-2012-11090.

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45

Kugelmann, Robert. "Reviews: Psychology as a Moral Science." Theory & Psychology 17, no. 1 (2007): 149–51. http://dx.doi.org/10.1177/09593543070170010802.

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46

Forge, John. "Science and moral responsibility: An outline." Melbourne Studies in Education 41, no. 2 (2000): 61–71. http://dx.doi.org/10.1080/17508480009556359.

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47

Friedrich, James, Nicholas Kierniesky, and Lon Cardon. "Drawing Moral Inferences from Descriptive Science." Personality and Social Psychology Bulletin 15, no. 3 (1989): 414–25. http://dx.doi.org/10.1177/0146167289153011.

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48

Harrison, Peter. "Moral Progress and Early Modern Science." Historically Speaking 9, no. 1 (2007): 13–14. http://dx.doi.org/10.1353/hsp.2007.0000.

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49

Montmarquet, James. "Moral Character and Social Science Research." Philosophy 78, no. 3 (2003): 355–68. http://dx.doi.org/10.1017/s0031819103000342.

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Gilbert Harman and John Doris (among others) have maintained that experimental studies of human behaviour give good grounds for denying the very existence of moral character. This research, according to Harman and Doris, shows human behaviour to be dependent not on character but mainly on one's ‘situation.’ My paper develops a number of criticisms of this view, among them that social science experiments are ill-suited to study character, insofar as they do not estimate the role of character in continuously shaping the direction of one's life—including what situations one is apt to get into in the first place.
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50

Martin, Mike W. "Moral creativity in science and engineering." Science and Engineering Ethics 12, no. 3 (2006): 421–33. http://dx.doi.org/10.1007/s11948-006-0043-6.

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