Relevant bibliographies by topics / Realizm moralny

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
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Academic literature on the topic 'Realizm moralny'

Author: Grafiati
Published: 24 April 2022

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Journal articles on the topic "Realizm moralny"

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Przełęcki, Marian. "W sprawie realizmu praktycznego." Etyka 39 (December 1, 2006): 15–20. http://dx.doi.org/10.14394/etyka.431.

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Realizm praktyczny jest koncepcją etyczną Tadeusza Kotarbińskiego, która spotkała się z poważną krytyką — głównie ze strony Henryka Elzenberga. Autor artykułu, uznając słuszność niektórych zarzutów Elzenberga, stara się ich uniknąć dzięki interpretacji postulatu realizmu praktycznego, sugerowanej przez pewne wcześniejsze teksty Kotarbińskiego. Postulat ten, tak rozumiany, nie wyznacza naczelnego ideału naszego postępowania, tylko podaje warunek moralnej dopuszczalności dążenia do przyjętego przez nas ideału. Warunkiem tym ma być nasza troska o dobro innych ludzi, w szczególności — „obrona ich przed nieszczęściem”.
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Hittinger, Russell. "Nuclear Deterrence, Morality and Realism." International Philosophical Quarterly 29, no. 2 (1989): 229–33. http://dx.doi.org/10.5840/ipq198929212.

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Fisk, Milton, John Finnis, Joseph M. Boyle, and Germain Grisez. "Nuclear Deterrence, Morality, and Realism." Noûs 26, no. 3 (September 1992): 404. http://dx.doi.org/10.2307/2215972.

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Hockaday, Arthur. "Nuclear deterrence, morality and realism." International Affairs 64, no. 1 (1987): 108–9. http://dx.doi.org/10.2307/2621505.

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Harnden-Warwick, David. "Psychological Realism, Morality, and Chimpanzees." Zygon® 32, no. 1 (March 1997): 29–40. http://dx.doi.org/10.1111/0591-2385.681997068.

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Digeser, Peter, and Ross Howard Miller. "Realism, morality, and liberal democracy." Journal of Value Inquiry 29, no. 3 (September 1995): 331–49. http://dx.doi.org/10.1007/bf01206987.

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Lomia, Ekaterine. "Political Realism in International Relations: Classical Realism, Neo-realism, and Neo-Classical Realism." International Journal of Social, Political and Economic Research 7, no. 3 (September 3, 2020): 591–600. http://dx.doi.org/10.46291/ijospervol7iss3pp591-600.

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Realism, also known as political realism, is one of the most dominant theories of international relations. The school of thought in realism was established in the post-World War II era; however, it is widely associated with the ancient Greek studies, particularly, in the works of Thucydides who allows a more sophisticated analysis of the conception of power and its place in the anarchic international system. Unlike idealism and liberalism, which underline the idea of cooperation in international relations, realism stresses a competitive and confrontational side of human nature and argues that in global politics there is no space for morality. Thus, states show constant readiness to obtain power and achieve their political ends. The article aims at studying the basic approach, the theory of realism is based on. The study has been prepared as a result of examining articles and books written by dominant realist scholars who have influential opinions in the field.
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Copp, David. "Moral Obligation and Moral Motivation." Canadian Journal of Philosophy Supplementary Volume 21 (1995): 187–219. http://dx.doi.org/10.1080/00455091.1995.10717438.

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'Internalism’ in ethics is a cluster of views according to which there is an ‘internal’ connection between moral obligations and either motivations or reasons to act morally; ‘externalism’ says that such connections are contingent. So described, the dispute between internalism and externalism may seem a technical debate of minor interest. However, the issues that motivate it include deep problems about moral truth, realism, normativity, and objectivity. Indeed, I think that some philosophers view externalism as undermining the ‘dignity’ of morality. They might say that if morality needs an ‘external sanction’ - if the belief that one has an obligation is not sufficient motive or reason to do the right thing- then morality is debased in status. Even an arbitrary system of etiquette could attract an external sanction under appropriate conditions.Although I believe that the more interesting internalist theses are false, there are important truths that internalism is attempting to capture. The most important of these is the fact that moral judgments are intrinsically ‘normative’ or ‘choice-guiding,’ that they are, very roughly, relevant to action or choice because of their content.
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Drees, Willem B. "SCIENCE, REALISM, GALILEO, MORALITY AND MORE." Zygon® 48, no. 1 (February 24, 2013): 3–4. http://dx.doi.org/10.1111/j.1467-9744.2012.01325.x.

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Temasky, P. Lance. "MORAL REALISM REVISITED: ON ACHIEVABLE MORALITY." Educational Theory 42, no. 2 (March 1992): 201–16. http://dx.doi.org/10.1111/j.1741-5446.1992.00201.x.

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Dissertations / Theses on the topic "Realizm moralny"

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Vasilionytė, Ieva. "Kaip galima su sveiko proto morale suderinama moralės teorija." Doctoral thesis, Lithuanian Academic Libraries Network (LABT), 2014. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2014~D_20140701_110409-74612.

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Disertacijoje nagrinėjama su sveiko proto morale suderinamos moralės teorijos galimybė. Sveiko proto moralė apribojama dviem pamatinėm prielaidom, arba savybėm: moraliniai sprendiniai turi teisingumo reikšmes ir yra praktinio pobūdžio, t.y. jie yra kažkuria prasme objektyviai teisingi arba klaidingi ir būtinai kreipia mūsų veiksmus. Šiandienėje filosofijoje šios dvi pamatinės sveiko proto moralės savybės atrodo esančios nesuderinamos: juk teisingumo reikšmes gali turėti tik deskripcijos, o deskripcijos nėra preskripcijos, arba iš to, kaip yra, tiesiogiai neseka tai, kaip turėtų būti. Vis dėlto nagrinėjant metodologines, ontologines, epistemologines bei semantines moralės teorijų galimybes, disertacijoje į pagrindinį klausimą atsakoma teigiamai: abi pamatines sveiko proto moralės savybes įkūnijanti moralės teorija yra galima, tik jei ji padaro koherentiškumą savo konstituojančia vertybe ir naudoja racionalistinio internalizmo prieigą. Darbe aptariamos pagrindinės šiandienės metaetikos kontroversijos bei skirtys (moralinis realizmas/antirealizmas, motyvacinis internalizmas/eksternalizmas), išskleidžiama bei papildoma racionalistinio internalizmo teorija.
The dissertation explores the question of the possibility of a moral theory compatible with common sense morality. Common sense morality is limited to its two fundamental features, or suppositions: moral judgements are truth apt and practical, i.e. they are at the same time in some sense objectively right or wrong and necessarily action guiding. In contemporary philosophy, the two fundamental features of common sense morality seem to be incompatible: only descriptions can have truth values, but descriptions are not prescriptions, or, to put it otherwise, from the way the things are, it does not follow straightforwardly how the things should be. However, analyses of the methodological, ontological, epistemological and semantic possibilities of moral theories enable a positive answer: a moral theory which embodies the two fundamental features of common-sense morality is possible, only if it makes coherence its constitutive value and uses the approach of rationalist internalism. In this research, the main controversies and distinctions of contemporary meta ethics (moral realism/anti realism, motivational internalism/externalism) are discussed and an account of rationalist internalism is explicated and enforced.
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Vasilionytė, Ieva. "The possibility of a moral theory compatible with common-sense morality." Doctoral thesis, Lithuanian Academic Libraries Network (LABT), 2014. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2014~D_20140701_110356-86907.

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The dissertation explores the question of the possibility of a moral theory compatible with common sense morality. Common sense morality is limited to its two fundamental features, or suppositions: moral judgements are truth apt and practical, i.e. they are at the same time in some sense objectively right or wrong and necessarily action guiding. In contemporary philosophy, the two fundamental features of common sense morality seem to be incompatible: only descriptions can have truth values, but descriptions are not prescriptions, or, to put it otherwise, from the way the things are, it does not follow straightforwardly how the things should be. However, analyses of the methodological, ontological, epistemological and semantic possibilities of moral theories enable a positive answer: a moral theory which embodies the two fundamental features of common-sense morality is possible, only if it makes coherence its constitutive value and uses the approach of rationalist internalism. In this research, the main controversies and distinctions of contemporary meta ethics (moral realism/anti realism, motivational internalism/externalism) are discussed and an account of rationalist internalism is explicated and enforced.
Disertacijoje nagrinėjama su sveiko proto morale suderinamos moralės teorijos galimybė. Sveiko proto moralė apribojama dviem pamatinėm prielaidom, arba savybėm: moraliniai sprendiniai turi teisingumo reikšmes ir yra praktinio pobūdžio, t.y. jie yra kažkuria prasme objektyviai teisingi arba klaidingi ir būtinai kreipia mūsų veiksmus. Šiandienėje filosofijoje šios dvi pamatinės sveiko proto moralės savybės atrodo esančios nesuderinamos: juk teisingumo reikšmes gali turėti tik deskripcijos, o deskripcijos nėra preskripcijos, arba iš to, kaip yra, tiesiogiai neseka tai, kaip turėtų būti. Vis dėlto nagrinėjant metodologines, ontologines, epistemologines bei semantines moralės teorijų galimybes, disertacijoje į pagrindinį klausimą atsakoma teigiamai: abi pamatines sveiko proto moralės savybes įkūnijanti moralės teorija yra galima, tik jei ji padaro koherentiškumą savo konstituojančia vertybe ir naudoja racionalistinio internalizmo prieigą. Darbe aptariamos pagrindinės šiandienės metaetikos kontroversijos bei skirtys (moralinis realizmas/antirealizmas, motyvacinis internalizmas/eksternalizmas), išskleidžiama bei papildoma racionalistinio internalizmo teorija.
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Lennon, James Preston. "How Morality Seems: A Cognitive Phenomenal Case for Moral Realism." Thesis, Virginia Tech, 2016. http://hdl.handle.net/10919/73678.

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Philosophers of mind have recently debated over whether or not there exists a unique cognitive phenomenology – a “what it’s like”-ness to our conscious cognitive mental states. Most of these debates have centered on the ontological question of whether or not cognitive phenomenology exists. I suggest that assuming cognitive phenomenology does exist, it would have important consequences for other areas of philosophy. In particular, it would have important consequences for moral epistemology – how we come to know the moral truths we seem to know. I argue that adopting cognitive phenomenology and the epistemic principle of phenomenal conservatism can do “double duty” for the moral realist: they provide the moral realist with prima facie grounds for belief in the objectivity of morality, while epistemically vindicating the specific contents of their beliefs.
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Smith, Steven. "Metaphysical realism and moral realism." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.358535.

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Dawson, Paul. "Moral cognitivism and moral realism." Thesis, Birkbeck (University of London), 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.407370.

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Persson, Björn. "Putnam's Moral Realism." Thesis, Högskolan i Skövde, Institutionen för kommunikation och information, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:his:diva-8494.

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Moral realism is the view that there are such things as moral facts. Moral realists have attempted to combat the skeptical problem of relativism, which is that the truth of an ethical value judgment is often, or always, subjective, that is, relative to the parties it involves. This essay presents, discusses, and criticizes Hilary Putnam’s attempt at maintaining moral realism while at the same time maintaining a degree of epistemological relativism. Putnam’s positive account originates in moral epistemology, at the heart of which lies truth, as idealized rational acceptability or truth under ideal conditions. The bridge between moral epistemology and normative ethics stems from Putnam’s disintegration of facts and values. His theory is finalized in the construction of a normative moral theory, in which the central notion is incessant self-criticism in order to maintain rationality. After presenting Putnam’s core thesis, the criticism raised by Richard Rorty, is deliberated upon. Rorty is critical of Putnam’s attempt at holding on to objectivity, because he does not understand how objective knowledge can be both relative to a conceptual scheme, and at the same time objective. The conclusion is that Putnam is unable to maintain his notion of truth as idealized rational acceptability and is forced into epistemological relativism. Putnam’s normative ethics has characteristics in common with virtue ethics, and is of much interest regardless of whether it can be grounded epistemologically or not.
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Hager, Eric. "Which moral realism?" Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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Corvino, John. "Hume's moral realism /." Digital version accessible at:, 1998. http://wwwlib.umi.com/cr/utexas/main.

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Hager, Eric R. "Which moral realism?" Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Frimannsson, Gudmundur Heidar. "Moral realism, moral expertise and paternalism." Thesis, University of St Andrews, 1992. http://hdl.handle.net/10023/14812.

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In this essay I examine the notion of moral objectivity of moral properties. Moral objectivity seems to be able to resist the arguments of subjectivists. There seem to be true moral sentences and moral facts can explain actions and occurrences in the world. Values seem best accounted for in objective terms and persons can have interests or good independently of their desires. It seems to be reasonable to think of the nature of moral value in terms of consequences. Knowledge requires truth so the objectivity of moral properties makes moral knowledge possible. Moral knowledge should be accounted for in similar terms as other kinds of knowledge. The major requirement on moral knowledge is coherence. Moral expertise is both possible and plausible and so are moral experts. Paternalism is possible because our values can conflict: autonomy can conflict with general welfare. Paternalism is making someone do what is in his own interest. This seems best thought of in terms of the consequences for his good. The justification of paternalistic interventions seems best based on the weighing of the consequences of the intervention and the decision of the agent. One thing which must be taken into this weighing is the rationality of the decision of the agent. Rationality is basically thought of as the maximization of good. Autonomy is part of everyone's good. It can conflict with the agent's general or overall welfare. But the importance of autonomy for every agent creates a presumption against paternalism. But paternalism can maximize autonomy and paternalism can be justified to secure some minimal autonomy. So paternalism and autonomy seem to be compatible.
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Books on the topic "Realizm moralny"

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1942-, Boyle Joseph M., and Grisez Germain Gabriel 1929-, eds. Nuclear deterrence, morality, and realism. Oxford: Clarendon Press, 1987.

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Finnis, J. M. Nuclear deterrence, morality and realism. Oxford: Clarendon, 1987.

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Tännsjö, Torbjörn. Moral realism. Savage, Md: Rowman & Littlefield Publishers, 1990.

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Brink, David Owen. Moral realism and the foundations of ethics. Cambridge: Cambridge University Press, 1989.

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Shultz, George Pratt. Morality and realism in American foreign policy. Washington, D.C: U.S. Dept. of State, Bureau of Public Affairs, Office of Public Communication, Editorial Division, 1985.

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Empirical realism: Meaning and the generative foundation of morality. Lanham, MD: Lexington Books, 2003.

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Clark, David K. Empirical realism: Meaning and the generative foundation of morality. Lanham, MD: Lexington Books, 2004.

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Taking morality seriously: A defense of robust realism. Oxford: Oxford University Press, 2011.

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Moral realism. New York: Continuum, 2013.

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Moral realism: A defence. Oxford: Clarendon Press, 2005.

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Book chapters on the topic "Realizm moralny"

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Tony Coady, C. A. J. "The Moral Reality in Realism." In Politics and Morality, 113–31. London: Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1057/9780230625341_7.

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Smith, Michael. "Moral Realism." In The Blackwell Guide to Ethical Theory, 15–42. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1111/b.9780631201199.1999.00003.x.

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Brinkmann, Svend. "Moral Realism." In Psychology as a Moral Science, 95–121. New York, NY: Springer New York, 2010. http://dx.doi.org/10.1007/978-1-4419-7067-1_6.

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Collier, John, and Michael Stingl. "Natural moral values and moral progress." In Evolutionary Moral Realism, 109–28. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: History and philosophy of biology: Routledge, 2019. http://dx.doi.org/10.4324/9780429299803-6.

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Collier, John, and Michael Stingl. "Moral trajectories." In Evolutionary Moral Realism, 39–59. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: History and philosophy of biology: Routledge, 2019. http://dx.doi.org/10.4324/9780429299803-3.

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Miller, Christian. "Moral realism and anti-realism." In The History of Evil From the Mid-Twentieth Century to Today, 323–43. 1 [edition]. | New York : Routledge-Taylor & Francis, 2016.: Routledge, 2018. http://dx.doi.org/10.4324/9781351139601-21.

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Collier, John, and Michael Stingl. "Evolutionary moral realism." In Evolutionary Moral Realism, 1–16. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: History and philosophy of biology: Routledge, 2019. http://dx.doi.org/10.4324/9780429299803-1.

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Collier, John, and Michael Stingl. "Moral sense theories." In Evolutionary Moral Realism, 60–82. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: History and philosophy of biology: Routledge, 2019. http://dx.doi.org/10.4324/9780429299803-4.

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Pölzler, Thomas. "Folk Moral Realism." In Moral Reality and the Empirical Sciences, 43–89. 1 [edition]. | New York : Taylor & Francis, 2018. | Series: Routledge studies in ethics and moral theory ; 46: Routledge, 2018. http://dx.doi.org/10.4324/9781315145211-3.

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Collier, John, and Michael Stingl. "The moon in the water 1." In Evolutionary Moral Realism, 17–38. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: History and philosophy of biology: Routledge, 2019. http://dx.doi.org/10.4324/9780429299803-2.

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Conference papers on the topic "Realizm moralny"

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Babić, Mile. "The Crisis of Ethically Neutral Science." In Međunardona naučna konferencija: Sistem nauke-faktor poticaja ili ograničavanja razvoja. Academy of Sciences and Arts of Bosnia and Herzegovina, 2021. http://dx.doi.org/10.5644/pi2021.200.15.

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Current crisis of morality in scientific and technical civilization leads us to a common ruin because modern science (which is free of morality) is inextricably linked to technology, and can therefore be called technoscience. As such, today it has a monopoly on knowledge of the world and therefore has the greatest power in history and is in tight collusion with the holders of power: the economy, politics, medicine, media, countries and multinational corporations. To have the greatest imaginable power (which, according to Kant, corrupts the freedom of mental reasoning), while being free from the morals that limit that power, means to turn the world into a world of the most modern barbarism and violence, destruction and self-destruction. Only morally responsible science is capable for future and it is the premise of a civilization capable of the future. Only responsible science can prevent science from turning into a comprehensive dogma. Therefore, science must be free from any ideology that depicts reality in black and white and thus produces vanity, hatred and violence. Global science requires a global ethos (global responsibility). Science cares about the truth that liberates us from lies and connects us into a single community. The fundamental ethical imperative primum non nocere (“first, do no harm”) is valid everywhere and forever. Ethically responsible science requires a change in the consciousness of the individual and a rediscovery of the idea of brotherhood. No human action should undermine and destroy existing reality, but rather improve it.
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Benvegnu, Giulia, Patrik Pluchino, and Luciano Garnberini. "Virtual Morality: Using Virtual Reality to Study Moral Behavior in Extreme Accident Situations." In 2021 IEEE Virtual Reality and 3D User Interfaces (VR). IEEE, 2021. http://dx.doi.org/10.1109/vr50410.2021.00054.

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Lauc, Zvonimir, and Marijana Majnarić. "EU LEGAL SYSTEM AND CLAUSULA REBUS SIC STANTIBUS." In EU 2021 – The future of the EU in and after the pandemic. Faculty of Law, Josip Juraj Strossmayer University of Osijek, 2021. http://dx.doi.org/10.25234/eclic/18352.

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We are witnesses and participants of Copernican changes in the world which result in major crises/challenges (economic, political, social, climate, demographic, migratory, MORAL) that significantly change “normal” circumstances. The law, as a large regulatory system, must find answers to these challenges. Primarily, these circumstances relate to (i) the pandemic - Corona 19, which requires ensuring economic development with a significant encroachment on human freedoms and rights; (ii) globalization, which fundamentally changes the concept of liberal capitalism as the most efficient system of production of goods and services and democracy as a desirable form of government; (iii) automation, robotics, artificial intelligence, and big data are changing the ways we work, live, communicate, and learn in a Copernican manner. The law should serve to shape the relationship between people in order to realize a life of love and freedom. This is done to the greatest extent through the constitutional engineering of selected institutions. The legal system focuses on institutions that have a raison d'etre in their mission, which is read as “ratio legis”, as a desirable normative and real action in the range of causal and teleological aspect. Crisis situations narrow social cohesion and weaken trust in institutions. It is imperative to seek constitutional engineering that finds a way out in autopoietic institutions in allopoietic environment. We believe that the most current definition of law is that = law is the negation of the negation of morality. It follows that morality is the most important category of social development. Legitimacy, and then legality, relies on morality. In other words, the rules of conduct must be highly correlated with morality - legitimacy - legality. What is legal follows the rules, what is lawful follows the moral substance and ethical permissibility. Therefore, only a fair and intelligent mastery of a highly professional and ethical teleological interpretation of law is a conditio sine qua non for overcoming current anomalies of social development. The juridical code of legal and illegal is a transformation of moral, legitimate and legal into YES, and immoral, illegitimate and illegal into NO. The future of education aims to generate a program for global action and a discussion on learning and knowledge for the future of humanity and the planet in a world of increasing complexity, uncertainty and insecurity.
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Кондратьева, С. Б. "Evald Vasilievich Ilyenkov on the Role of School Education in the Formation of Critical Thinking of Students." In Современное образование: векторы развития. Роль социально-гуманитарного знания в подготовке педагога: материалы V международной конференции (г. Москва, МПГУ, 27 апреля – 25 мая 2020 г.). Crossref, 2020. http://dx.doi.org/10.37492/etno.2020.37.24.021.

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статья посвящена анализу творческого наследия Э.В. Ильенкова, связанного с осмыслением проблемы критического мышления и роли школьного образования в его формировании. Размышления философа носят междисциплинарный характер, затрагивая философские, педагогические и психологические вопросы. Особое место в работах Э.В. Ильенкова отводится вопросам морали и нравственности, на основе которых формирование критического мышления у школьников реализуется уже на уровне начальных классов. Автор делает вывод о том, что обращение к работам философа способствует переосмыслению взглядов на современное образование, разрешению противоречий, связанных с этическими вопросами современности, а также дает возможность акцентировать внимание на роли учителя в образовательном процессе, направленном на воспитание критически мыслящей и духовно-нравственной личности. the article is devoted to the analysis of the creative heritage of E.V. Ilyenkov, associated with the comprehension of the problem of critical thinking and the role of school education in its formation. It is shown that the philosopher's thoughts are interdisciplinary in nature, affecting philosophical, pedagogical, and psychological issues. A special place in the works of E.V. Ilyenkova is devoted to questions of morality, based on which the formation of critical thinking in schoolchildren is realized already at the level of elementary grades. The author concludes that the appeal to the works of the philosopher contributes to the rethinking of views on modern education, the resolution of contradictions related to ethical issues of our time, and also makes it possible to focus on the role of the teacher in the educational process aimed at educating critically thinking and spiritually - moral personality.
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Janković, Jelena. "NAČELO PRILAGOĐENOSTI USLUGE I PRAVO NA SLOBODAN IZBOR." In XVII majsko savetovanje. Pravni fakultet Univerziteta u Kragujevcu, 2021. http://dx.doi.org/10.46793/uvp21.1023j.

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The first step of a positive change in the system of service-legal relations is a change of view on the role and importance of service users. By providing opportunity to the service user to be an active and important member of the service-legal relationship, a far-reaching and universal value of humanization of the service economy sector is achieved. In such circumstances, the moral authority of the service law is realized through its justice and through voluntary obedience to the law of the subjects of the service-legal relationship. Precisely, this moral dimension of the rule of law, in the service economy sector is realized by applying the principles of service suitability and the right to free choice. In this regard, the paper analyzes the moral dimension and culture of the rule of law in the service sector, based on the principle of service suitability and the right to free choice, which are presented in the paper as guardians of justice of the service-legal norm.
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MING, DAYANG. "THE VALUE AND PRACTICAL APPROACH OF PHYSICAL EDUCATION IN COLLEGES." In 2021 INTERNATIONAL CONFERENCE ON ADVANCED EDUCATION AND INFORMATION MANAGEMENT (AEIM 2021). Destech Publications, Inc., 2021. http://dx.doi.org/10.12783/dtssehs/aeim2021/35976.

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Abstract. Physical education is an important part of a college education. It is the practical need to cultivate qualified social citizens with all-around development of morality, intelligence, sports, beauty, and labor. This research took the education reform as the guidance, takes the examination of university physical education curriculum construction as the starting point. This paper analyzed the multiple value connotation of college physical education, to deepen the understanding that a college physical education course was an educational course in practice. In a conclusion, it gave practical ways to realize the development of college physical education.
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Pan, Xueni, and Mel Slater. "Confronting a Moral Dilemma in Virtual Reality: A Pilot Study." In Proceedings of HCI 2011 The 25th BCS Conference on Human Computer Interaction. BCS Learning & Development, 2011. http://dx.doi.org/10.14236/ewic/hci2011.26.

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Nguyen, Phuong Lien. "Conceptualizing Religions (Confucianism and Buddhism): From Poetic-Stories to Reality in Indochina." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.14-1.

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Influenced by being situated between China and India, two historical giants, the people of the three nations of Viet, Lao and Khome exhibit strong histories of imported cultures. The religions of these regions, which closely connect to people’s lives, offer strong symbolisms of lifeworlds and enculturations. People in Indochina assign great significance to living and to interpersonal relationships, more so than toward deities and spiritual agents, as well as to the creation of the cosmos. Here, folk stories frequently include the ‘first man,’ the messages from which serve to educate society. This study aims to present that Indochinese poetic stories exhibit imported theories, the moral messages within which have reached levels of mastery in the literary genre, that is, the poetic story. These moral lessons emerge in texts such as Luc Van Tien (Vietnam), Thao Hung Thao Chuong (Lao) and Tum Tieu (Cambodia). Based on historical facts, these texts expose people’s attention to humanity’s opinions of Confucianism (China) and Buddhism (India). The stories also present differences and similarities, the descriptions of which can offer pathways to explaining social dynamics in modernity. As such, locating markers within figurative talk in this literary genre may inform theories in larger narratives and philosophical texts.
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Niforatos, Evangelos, Adam Palma, Roman Gluszny, Athanasios Vourvopoulos, and Fotis Liarokapis. "Would you do it?: Enacting Moral Dilemmas in Virtual Reality for Understanding Ethical Decision-Making." In CHI '20: CHI Conference on Human Factors in Computing Systems. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3313831.3376788.

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Wilson, Lee, Ferdinand Velez, Jason Lim, and Leah Boyd. "Incorporating Digital Solutions to Foster Greater Remote Engagement with Personnel." In Offshore Technology Conference. OTC, 2021. http://dx.doi.org/10.4043/30976-ms.

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Abstract Like most business sectors, the oil and gas industry had to adapt to virtual meetings and working from home in the new reality of the global COVID-19 pandemic. This has introduced new complications to completing activities that traditionally require personnel to be on site and collaborate in teams. This paper reviews digital initiatives that allow workers to collaborate virtually on EHS (Environmental, Health, & Safety)-driven practices such as safety audits and engage remotely for improved morale. Specifically, the paper reviews the recent implementation of digital connectivity solutions for remote workers to join virtual ‘Safety Walk and Talks’ in processing facilities and offshore platforms. It also reviews programs to promote connectivity between workers, including virtual town halls and online coffee-hours conversations. While these digitally enabled remote engagement initiatives are still relatively new, they have quickly provided benefits to the safe operation of offshore assets and the morale and mental wellbeing of the workforce. The first virtual ‘Safety Walk and Talk,’ which was conducted in Indonesia, brought together a cross-functional team that was split between a few in-person attendees and a majority of people joining virtually from remote locations. While the digital connection was not seamless, this first-of-its-kind virtual meeting proved the concept. The process improves EHS metrics by minimizing travel of teams to and from the site. It also keeps more people out of potentially hazardous work environments and minimizes exposure to coronavirus or other health hazards. Other digital connectivity measures such as virtual town halls and worker-submitted videos have increased engagement between management, workers, and teams located around the globe. A virtual ‘Coffee Roulette’ program, in which workers spin a virtual wheel that connects them with other employees for informal chats, has allowed people to make new connections and feel less isolated.
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Reports on the topic "Realizm moralny"

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Manicke, Michelle. "Gewalt gegen Gerechtigkeit" : reality and morality in Heinrich Böll's Die verlorene Ehre der Katharina Blum. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.5701.

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Tyson, Paul. Sovereignty and Biosecurity: Can we prevent ius from disappearing into dominium? Mέta | Centre for Postcapitalist Civilisation, 2021. http://dx.doi.org/10.55405/mwp3en.

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Drawing on Milbank and Agamben, a politico-juridical anthropology matrix can be drawn describing the relations between ius and bios (justice and political life) on the one hand and dominium and zoe (private power and ‘bare life’) on the other hand. Mapping movements in the basic configurations of this matrix over the long sweep of Western cultural history enable us to see where we are currently situated in relation to the nexus between politico-juridical authority (sovereignty) and the emergency use of executive State powers in the context of biosecurity. The argument presented is that pre-19th century understandings of ius and bios presupposed transcendent categories of Justice and the Common Good that were not naturalistically defined. The very recent idea of a purely naturalistic naturalism has made distinctions between bios and zoe un-locatable and civic ius is now disappearing into a strangely ‘private’ total power (dominium) over the bodies of citizens, as exercised by the State. The very meaning of politico-juridical authority and the sovereignty of the State is undergoing radical change when viewed from a long perspective. This paper suggests that the ancient distinction between power and authority is becoming meaningless, and that this loss erodes the ideas of justice and political life in the Western tradition. Early modern capitalism still retained at least the theory of a Providential moral order, but since the late 19th century, morality has become fully naturalized and secularized, such that what moral categories Classical economics had have been radically instrumentalized since. In the postcapitalist neoliberal world order, no high horizon of just power –no spiritual conception of sovereignty– remains. The paper argues that the reduction of authority to power, which flows from the absence of any traditional conception of sovereignty, is happening with particular ease in Australia, and that in Australia it is only the Indigenous attempt to have their prior sovereignty –as a spiritual reality– recognized that is pushing back against the collapse of political authority into mere executive power.
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Yilmaz, Ihsan, Raja M. Ali Saleem, Mahmoud Pargoo, Syaza Shukri, Idznursham Ismail, and Kainat Shakil. Religious Populism, Cyberspace and Digital Authoritarianism in Asia: India, Indonesia, Malaysia, Pakistan, and Turkey. European Center for Populism Studies, January 2022. http://dx.doi.org/10.55271/5jchdy.

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Turkey, Pakistan, India, Malaysia, and Indonesia span one of the longest continuously inhabited regions of the world. Centuries of cultural infusion have ensured these societies are highly heterogeneous. As plural polities, they are ripe for the kind of freedoms that liberal democracy can guarantee. However, despite having multi-party electoral systems, these countries have recently moved toward populist authoritarianism. Populism —once considered a distinctively Latin American problem that only seldom reared its head in other parts of the world— has now found a home in almost every corner of the planet. Moreover, it has latched on to religion, which, as history reminds us, has an unparalleled power to mobilize crowds. This report explores the unique nexus between faith and populism in our era and offers an insight into how cyberspace and offline politics have become highly intertwined to create a hyper-reality in which socio-political events are taking place. The report focuses, in particular, on the role of religious populism in digital space as a catalyst for undemocratic politics in the five Asian countries we have selected as our case studies. The focus on the West Asian and South Asian cases is an opportunity to examine authoritarian religious populists in power, whereas the East Asian countries showcase powerful authoritarian religious populist forces outside parliament. This report compares internet governance in each of these countries under three categories: obstacles to access, limits on content, and violations of user rights. These are the digital toolkits that authorities use to govern digital space. Our case selection and research focus have allowed us to undertake a comparative analysis of different types of online restrictions in these countries that constrain space foropposition and democratic voices while simultaneously making room for authoritarian religious populist narratives to arise and flourish. The report finds that surveillance, censorship, disinformation campaigns, internet shutdowns, and cyber-attacks—along with targeted arrests and violence spreading from digital space—are common features of digital authoritarianism. In each case, it is also found that religious populist forces co-opt political actors in their control of cyberspace. The situational analysis from five countries indicates that religion’s role in digital authoritarianism is quite evident, adding to the layer of nationalism. Most of the leaders in power use religious justifications for curbs on the internet. Religious leaders support these laws as a means to restrict “moral ills” such as blasphemy, pornography, and the like. This evident “religious populism” seems to be a major driver of policy changes that are limiting civil liberties in the name of “the people.” In the end, the reasons for restricting digital space are not purely religious but draw on religious themes with populist language in a mixed and hybrid fashion. Some common themes found in all the case studies shed light on the role of digital space in shaping politics and society offline and vice versa. The key findings of our survey are as follows: The future of (especially) fragile democracies is highly intertwined with digital space. There is an undeniable nexus between faith and populism which offers an insight into how cyberspace and politics offline have become highly intertwined. Religion and politics have merged in these five countries to shape cyber governance. The cyber governance policies of populist rulers mirror their undemocratic, repressive, populist, and authoritarian policies offline. As a result, populist authoritarianism in the non-digital world has increasingly come to colonize cyberspace, and events online are more and more playing a role in shaping politics offline. “Morality” is a common theme used to justify the need for increasingly draconian digital laws and the active monopolization of cyberspace by government actors. Islamist and Hindutva trolls feel an unprecedented sense of cyber empowerment, hurling abuse without physically seeing the consequences or experiencing the emotional and psychological damage inflicted on their victims.
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