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Books on the topic 'Moral self awareness of behaviour'

Author: Grafiati

Published: 4 June 2025

Last updated: 1 August 2025

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1

Quartiroli, Ivo. The digitally divided self: Relinquishing our awareness to the Internet. Silens, 2011.

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2

United States. Department of Education, Film Clips Spirit of America, and Center for Film Enhanced Education, eds. Character education: Episode 2 : Good sportsmanship, kindness, self-control. Film Clips Spirit of America, 2006.

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3

United States. Department of Education, Film Clips Spirit of America, and Center for Film Enhanced Education, eds. Character education: Episode 1 : Honesty, cooperation, respect. Film Clips Spirit of America, 2006.

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4

North Carolina. Department of Public Instruction and Film Clips Spirit of America, eds. Character education: Episode 5 : Honor, pride, citizenship. Film Clips Spirit of America, 2007.

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5

North Carolina. Department of Public Instruction and Film Clips Spirit of America, eds. Character education: Episode 4 : Knowing yourself, facing peer pressure, understanding bullies. Film Clips Spirit of America, 2007.

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6

North Carolina. Department of Public Instruction and Film Clips Spirit of America, eds. Character education: Episode 6 : Forgiveness, vision, empathy. Film Clips Spirit of America, 2007.

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7

United States. Department of Education, Film Clips Spirit of America, and Center for Film Enhanced Education, eds. Character education: Episode 3 : Courage, loyalty, perseverance. Film Clips Spirit of America, 2006.

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8

Uruntaeva, Galina. Preschool psychology: a practical course. INFRA-M Academic Publishing LLC., 2021. http://dx.doi.org/10.12737/979875.

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The textbook is devoted to the problems of studying the mental development of preschool children (the specifics of the organization, principles, methods). It consists of three sections, which present methods aimed at studying the main activities of a preschooler (play, work, drawing, designing, communication of a child with adults and peers), cognitive processes (attention, speech, perception, memory, imagination, thinking), the most important areas of personality (self-awareness, will, emotional and moral development). Meets the requirements of the federal state educational standards of highe

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9

Harding, Angelina. Pure Living - Self Mastery Within Moral Philosophy: Self Development/Self Fulfillment/Self Awareness. Independently Published, 2019.

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10

Harding, Angelina. Pure Living - Self Mastery Within Moral Philosophy: Self Development/Self Fulfillment/Self Awareness. Independently Published, 2019.

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11

Kant on Conscience: A Unified Approach to Moral Self-Consciousness. BRILL, 2017.

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12

Churchill, Robert Paul. Moral Transformation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190468569.003.0009.

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While Chapter 8 focused on grand strategy for awareness that honor killing is incompatible with truly honorable ways of life, this chapter emphasizes specific tactics for achieving a sustainable end to honor killing. The bottom-up, grassroots, and participatory programs discussed here will collectively break cycles of deadly violence. Tostan is recommended as a model for the diffusion of innovative ideas and norms and for community buy-in and ownership. School-based programs all serve the objectives of developing gender equality and respect for diversity, managing anger and emotional volatilit

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13

Rushton, Cynda Hylton, ed. Moral Resilience. 2nd ed. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197667149.001.0001.

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Abstract Suffering is an unavoidable reality in healthcare. Patients and families suffer as well as the clinicians who care for them. Commonly the suffering experienced by clinicians is moral in nature, reflecting the increasing complexity of healthcare. Moral suffering is the anguish experienced in response to various forms of moral adversity including moral harms, wrongs or failures, or unrelieved moral stress. Confronting moral adversity challenges clinicians’ integrity, the inner harmony that arises when values and commitments are aligned with their choices and actions. The most studied re

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14

Rushton, Cynda Hylton. Conceptualizing Moral Resilience. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780190619268.003.0007.

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Moral resilience, the ability of an individual to preserve or restore integrity in response to moral adversity, draws on targeted scholarship of the broader concept of resilience in other contexts. This chapter builds on definitions in the literature and qualitative analysis of clinicians’ definitions of moral resilience in order to outline the key attributes of moral resilience. The foundation of moral resilience is personal and relational integrity. The attributes of self-regulation and self-awareness, such as mindfulness, buoyancy, moral efficacy, and self-stewardship, support the preservat

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15

Rushton, Cynda Hylton, ed. Moral Resilience. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780190619268.001.0001.

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Suffering is an unavoidable reality in healthcare. Not only are patients and families suffering but also the clinicians who care for them. Commonly the suffering experienced by clinicians is moral in nature, in part a reflection of the increasing complexity of health care, their roles within it, and the expanding range of available interventions that challenge their moral foundations. Moral suffering is the anguish that arises occurs in response to moral adversity that challenges clinicians’ integrity: the inner harmony that arises when their essential values and commitments are aligned with t

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16

Social & emotional learning: Essential lessons for student success : engaging lessons, strategies, and tips that help students develop self-awareness and manage social challenges so they can focus on academics. Scholastic Teaching Resources, 2014.

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17

Rushton, Cynda Hylton, Alfred W. Kaszniak, and Roshi Joan S. Halifax. Cultivating Essential Capacities for Moral Resilience. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780190619268.003.0008.

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Developing the capacities that help clinicians recognize moral adversity and suffering in their daily work and efforts to support them to design and practice strategies that protect their integrity at the heart of clinical practice. These capacities include knowing fundamental values, cultivating mindful awareness and self-attunement, cultivating reflection and insight, developing moral and ethical efficacy, engaging in activities that support self-stewardship, and engaging in ongoing, transformational learning. Each of these capacities must be intentionally cultivated and practiced. Clinician

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18

Cahill, Jonathan M. Emotions, Moral Formation, and Christian Politics. Bloomsbury Publishing Plc, 2024. http://dx.doi.org/10.5040/9780567713490.

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This volume addresses the social-relational nature of moral formation, emotions, and moral agency.Drawing on Barth’s theological anthropology and his relational conception of the self, Cahill argues that Barth envisions moral progress as rooted in the growth of the community. Cahill also explores Barth’s view of emotion in conversation with the study of emotions in psychology, sociology, neuroscience, and philosophy. Building on Barth and these other disciplines Cahill argues for a relational and cognitive conception of emotions while highlighting emotions’ critical role in regulating group an

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19

Tanesini, Alessandra. The Mismeasure of the Self. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198858836.001.0001.

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The aim of this book is to offer detailed characterizations of some intellectual virtues and vices of self-evaluation, to highlight the epistemic harms and moral wrongs that flow from them, to explain their psychological bases and to suggest that some interventions that inhibit vicious behaviour and promote intellectual virtue. The first chapter introduces the virtues and vices of intellectual self-evaluation that are the main topic of the book. The second chapter offers a detailed account of three kinds of intellectual vices: character traits, thinking styles, and sensibilities. The chapter i

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20

Hills, Alison. What Does it Take to Act for Moral Reasons? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797074.003.0012.

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It is better to give money to charity, say, for the sake of those in need, in response to moral reasons, rather than for reasons of self-interest. But what does responding to moral reasons involve? According to the Rational Guidance account, in order to act for moral reasons you need to be consciously aware of them as your reasons, and be guided by them in choosing your action. But there are several strong arguments against this theory. The chapter argues that to act for moral reasons, you need to treat the moral considerations as a reason. This treating as a reason is explained as the manifes

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21

Doroha do sebe: Vid osnov sub'i︠e︡ktnosti do vershyn dukhovnosti : monohrafii︠a︡. "Akademvydav", 2010.

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22

Ethics of Storytelling: Narrative Hermeneutics, History, and the Possible. Oxford University Press, Incorporated, 2018.

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23

Selikowitz, Mark. ADHD: The Facts. 3rd ed. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198867371.001.0001.

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ADHD (attention-deficit/hyperactivity disorder) is now recognized as one of the most common causes of learning and behavioural difficulties in school-aged children. Symptoms include poor concentration, forgetfulness, poor organization, impulsivity, restlessness, poor social skills, learning difficulties, low self-esteem, and defiant behaviour. Despite growing awareness of ADHD among parents and health professionals, it is still widely misunderstood. This third edition of ADHD: The Facts provides information on how ADHD is diagnosed, on conventional medical and alternative therapies, and on way

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24

Williams, Rowan. Passions of the Soul. Bloomsbury Publishing Plc, 2024. http://dx.doi.org/10.5040/9781399415668.

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The Eastern Christian tradition is filled with theological and spiritual riches. In Passions of the Soul, Rowan Williams opens up the great classics of Eastern Christian writing to show how it can help us to understand and cope with the ups and downs of modern life. With compelling and illuminating insight, he shows the cost of living in a culture that is theologically and philosophically undernourished, working with a diminished and trivialized picture of the human self. The Eastern tradition teaches us how to develop our self-knowledge and awareness, so that we can relate to the world withou

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25

Gammelgaard, Lasse R., ed. Madness and Literature. University of Exeter Press, 2022. http://dx.doi.org/10.47788/pmmg3806.

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Mental illness has been a favourite topic for authors throughout the history of literature, and, conversely, psychologists and psychiatrists like Sigmund Freud and Karl Jaspers have been interested in and influenced by literature. Pioneers within philosophy, psychiatry and literature share the endeavour to explore and explain the human mind and behaviour, including what a society deems as being outside perceived normality. This volume engages with literature’s multifarious ways of probing minds and bodies in a state of ill mental health. To encompass this diversity, the theoretical approach is

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26

Bennett-Levy, James, David Richards, Paul Farrand, et al., eds. Oxford Guide to Low Intensity CBT Interventions. Oxford University Press, 2015. http://dx.doi.org/10.1093/med:psych/9780199590117.001.0001.

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This Guide documents the drive to democratise psychotherapy. Its 62 chapters by world leaders in the field detail how to help the many, not just a privileged few. They draw together a wealth of evidence on ways to give short cost-effective therapy and prevent mental health problems, especially depression and anxiety. The result is a rich work of reference. It includes historical, organisational and training aspects, assessment, monitoring, homework and evaluation, self-help by books and by computer, and government initiatives to broaden access to help. The Guide focuses on short forms of cogni

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27

DiGiovanna, James. Artificial Identity. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190652951.003.0020.

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Enhancement and AI create moral dilemmas not envisaged in standard ethical theories. Some of this stems from the increased malleability of personal identity that this technology affords: an artificial being can instantly alter its memory, preferences, and moral character. If a self can, at will, jettison essential identity-giving characteristics, how are we to rely upon, befriend, or judge it? Moral problems will stem from the fact that such beings are para-persons: they meet all the standard requirements of personhood (self-awareness, agency, intentional states, second-order desires, etc.) bu

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28

Coseru, Christian. Breaking Good. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190499778.003.0006.

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Proponents of Buddhist neuroethics argue for the need to make different aspects of moral cultivation receptive to the findings and conceptual resources of neuroscience. Given its centrality to the path, compassion holds the key to understanding how moral agency can have such profoundly transformative effects despite being conditioned by various biological, social, and psychological factors. If bodhisattvas, the iconic representations of compassionate undertaking, act compassionately because of their training and cultivation, they can benefit sentient beings habitually or spontaneously. However

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29

Park, Jin Y. Zen Buddhism and the Space of Ethics. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190499778.003.0004.

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This essay discusses Buddhist ethics from Zen and Huayan Buddhist perspectives. It proposes that Zen Buddhist ethics underlines the importance of the ethical agent’s awareness of the fundamental gap between the reality of the world and the agent’s capacity to fully understand the total reality, and this gap inevitably creates a tension in the ethical agent’s mind. This tension is a positive guideline that demands of the ethical agent a constant and consistent self-reflection when making ethical decisions. Moral norms can offer a contour of our ethical life, but, from the Zen and Huayan perspec

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30

Stanghellini, Giovanni. Prologue. Oxford University Press, 2016. http://dx.doi.org/10.1093/med/9780198792062.003.0001.

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The Introduction explains the overall project and focuses on the question ‘What is it to be human?’. Rationality, language, self-awareness, self-knowledge, and moral sense have been indicated as the distinctive features of being human. In this book, I will build on and develop the assumption that to be human means to be in dialogue. Dialogue is a unitary concept that will guide me in attempting to address in a coherent way three essential issues for clinical practice: ‘What is a human being?’, ‘What is mental pathology?’, and ‘What is care?’. I will argue that to be human means to be in dialog

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31

von Bonsdorff, Pauline. Children’s aesthetic agency: The pleasures and power of imagination. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198747109.003.0007.

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This chapter perceives the aesthetic sensibilities and creativity of young children through the lens of aesthetic theory and childhood studies. Understanding the aesthetic as encompassing sensitivity, emotion, imagination, and thought, I discuss how children make sense of their world, become familiar with social norms and expressive media, and create their self (including self–other relationships) through imaginative play. Aesthetic agency combines receptive and productive activity, or awareness in action—particularly evident in childhood, but not its privilege. Remembering that many pleasures

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32

Nelson Blake, Casey, Daniel H. Borus, and Howard Brick. At the Center. Published by Rowman & Littlefield, 2019. https://doi.org/10.5040/9798881810344.

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At a time when American political and cultural leaders asserted that the nation stood at “the center of world awareness,” thinkers and artists sought to understand and secure principles that lay at the center of things. From the onset of the Cold War in 1948 through 1963, they asked: What defined the essential character of “American culture”? Could permanent moral standards guide human conduct amid the flux and horrors of history? In what ways did a stable self emerge through the life cycle? Could scientific method rescue truth from error, illusion, and myth? Are there key elements to democrac

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33

Rao, Koneru Ramakrishna. Gandhi's Dharma. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199477548.001.0001.

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When asked about his message to the world, the Mahatma famously said, ‘My life is my message.’ In him there was no room for contradiction between thought and action. His life in its totality is a series of experiments to convert dharma, moral principles, into karma, practices in action. Gandhi believed that development is a dialectical process stemming from the antinomy of two aspects latent within every individual—the brute and the divine. While the former represents instinct-driven behaviour, the latter is one’s true self, which is altruistic. Gandhi described this process in different field

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34

Barclay, Katie. Caritas. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198868132.001.0001.

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Caritas, a form of divine grace that transformed neighbourly love into moral action, was a key concept in early modern Europe, guiding ideas about morality, the self, and becoming an embodied ethic. This book introduces the concept of an ‘emotional ethic’ to help explain the role of caritas in early modern communities, where love was not simply how one should feel about one’s neighbour but the ways that our bodies and emotions guide us to ethical action. It explores how an emotional ethic operates through a study of how caritas was deployed amongst the lower orders in eighteenth-century Scotla

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35

Tomaszewska, Anna, Anne Pollok, Birgit Sandkaulen, and Courtney D. Fugate. Hope and the Kantian Legacy. Edited by Katerina Mihaylova, Courtney D. Fugate, Anna Ezekiel, Curtis Sommerlatte, and Scott Stapleford. Bloomsbury Publishing Plc, 2023. http://dx.doi.org/10.5040/9781350238114.

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Hope is understood to be a significant part of human experience, including for motivating behaviour, promoting happiness, and justifying a conception of the self as having agency. Yet substantial gaps remain regarding the development of the concept of hope in the history of philosophy. This collection addresses this gap by reconstructing and analysing a variety of approaches to hope in late 18th- and 19th-century German philosophy. In 1781, Kant’s idea of a “rational hope” shifted the terms of discussion about hope and its role for human self-understanding. In the 19th century, a wide-ranging

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