Journal articles: 'Social conscience'

1

Jones, David. "Social conscience." Nature 376, no. 6541 (August 1995): 556. http://dx.doi.org/10.1038/376556a0.

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Longenbach, James. "Elizabeth Bishop's Social Conscience." ELH 62, no. 2 (1995): 467–86. http://dx.doi.org/10.1353/elh.1995.0015.

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Calhoun, Craig, and Loïc Wacquant. "`Social Science with Conscience'." Thesis Eleven 70, no. 1 (August 2002): 1–14. http://dx.doi.org/10.1177/0725513602070001002.

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4

Oblomuradova, Khabiba Naimovna. "Freedom Of Conscience Is The Foundation Of Social Stability." American Journal of Political Science Law and Criminology 03, no. 01 (January 30, 2021): 140–47. http://dx.doi.org/10.37547/tajpslc/volume03issue01-23.

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The article investigates the essence of the concept of freedom of conscience, its legal guarantees, as well as large-scale works concerning freedom of conscience in our country. The author disclosed with examples extensive information about the goals, methods and means of centers and organizations involved in these activities. The article also explains the legal basis for preventing missionary movements, the role and importance of religious education and tolerance in ensuring the stability and prosperity of society.

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Reilly, Bernard J., and Myroslaw J. Kyj. "The Social Conscience of Business." Business and Professional Ethics Journal 7, no. 3 (1988): 81–101. http://dx.doi.org/10.5840/bpej198873/412.

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Martin, Colin. "Art with a social conscience." Lancet 382, no. 9895 (September 2013): 849. http://dx.doi.org/10.1016/s0140-6736(13)61850-4.

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Rothiat, Sir Joseph. "The social conscience of scientists." Physics World 12, no. 12 (December 1999): 65–68. http://dx.doi.org/10.1088/2058-7058/12/12/22.

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Mazumdar-Shaw, Kiran. "Leading with a Social Conscience." Leader to Leader 2013, no. 69 (June 2013): 12–16. http://dx.doi.org/10.1002/ltl.20082.

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Bedrossian, Carlos W. M. "Cytology with a social conscience." Diagnostic Cytopathology 34, no. 7 (July 2006): v—vi. http://dx.doi.org/10.1002/dc.20542.

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10

Limbers, Lucy, and Gary Flowers. "Social Conscience — A Legal Responsibility." Alternative Law Journal 27, no. 1 (February 2002): 29–30. http://dx.doi.org/10.1177/1037969x0202700108.

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11

Morgan, John R. "Social Scientist With a Social Conscience: Joseph Galano." American Journal of Community Psychology 24, no. 6 (December 1996): 678–80. http://dx.doi.org/10.1007/bf02511029.

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Baudouï, Rémi. "Raoul Dautry, la conscience du social." Vingtième Siècle, revue d'histoire 15, no. 1 (1987): 45–58. http://dx.doi.org/10.3406/xxs.1987.1883.

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Baudoui, Remi. "Raoul Dautry la conscience du social." Vingtième Siècle. Revue d'histoire, no. 15 (July 1987): 45. http://dx.doi.org/10.2307/3769627.

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14

Hui, Qin. "Social Justice and the Scholarly Conscience." Chinese Economy 33, no. 3 (May 2000): 15–31. http://dx.doi.org/10.2753/ces1097-1475330315.

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15

Wang, Tom. "DESIGNING CONFUCIAN CONSCIENCE INTO SOCIAL NETWORKS." Zygon® 51, no. 2 (May 5, 2016): 239–56. http://dx.doi.org/10.1111/zygo.12254.

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16

Constable, Robert. "Social Workers, Conscience Protection and Practice." Journal of Religion & Spirituality in Social Work: Social Thought 32, no. 2 (April 2013): 114–30. http://dx.doi.org/10.1080/15426432.2013.779153.

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17

Hadler, Nortin M. "Disability determination and the social conscience." Arthritis Care & Research 9, no. 3 (June 1996): 163–69. http://dx.doi.org/10.1002/1529-0131(199606)9:3<163::aid-anr1790090303>3.0.co;2-n.

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Patrick, Kirsten. "Antibiotic stewardship and pharma’s social conscience." Canadian Medical Association Journal 188, no. 7 (March 14, 2016): 483. http://dx.doi.org/10.1503/cmaj.160204.

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D’Sa, Eddie. "Wanted: tourists with a social conscience." International Journal of Contemporary Hospitality Management 11, no. 2/3 (April 1999): 64–68. http://dx.doi.org/10.1108/09596119910250670.

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Fisch, Joan. "Private Practice with a Social Conscience." Women & Therapy 22, no. 3 (February 2, 2000): 107–9. http://dx.doi.org/10.1300/j015v22n03_10.

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21

Carr, Sam, and Ioannis Costas Batlle. "Attachment theory, neoliberalism, and social conscience." Journal of Theoretical and Philosophical Psychology 35, no. 3 (August 2015): 160–76. http://dx.doi.org/10.1037/a0038681.

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22

Rotenstreich, Nathan. "Conscience and norm." Journal of Value Inquiry 27, no. 1 (January 1993): 29–37. http://dx.doi.org/10.1007/bf01082707.

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23

Arrington, Teresa R., and Naomi Lindstrom. "The Social Conscience of Latin American Writing." World Literature Today 73, no. 4 (1999): 708. http://dx.doi.org/10.2307/40155106.

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Heyck, Denis L., and Naomi Lindstrom. "The Social Conscience in Latin-American Writing." Hispanic Review 69, no. 3 (2001): 414. http://dx.doi.org/10.2307/3247087.

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Gneezy, Uri, Alex Imas, and Kristóf Madarász. "Conscience Accounting: Emotion Dynamics and Social Behavior." Management Science 60, no. 11 (November 2014): 2645–58. http://dx.doi.org/10.1287/mnsc.2014.1942.

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26

Hewitt, Martin. "The Social Conscience of the Early Victorians." History: Reviews of New Books 31, no. 2 (January 2003): 66. http://dx.doi.org/10.1080/03612759.2003.10527906.

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Brushwood, John S., and Naomi Lindstrom. "The Social Conscience of Latin American Writing." Chasqui 31, no. 1 (2002): 126. http://dx.doi.org/10.2307/29741739.

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Šrajer, Jindřich. "The Phenomenon of Conscience in Social Work." Diaconia 11, no. 2 (December 2, 2020): 173–92. http://dx.doi.org/10.13109/diac.2020.11.2.173.

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Kochanska, Grazyna, and Nazan Aksan. "Children's Conscience and Self-Regulation." Journal of Personality 74, no. 6 (December 2006): 1587–618. http://dx.doi.org/10.1111/j.1467-6494.2006.00421.x.

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30

Vizi, E. Sylvester. "Science and Conscience." Hungarian Studies 19, no. 2 (December 2005): 201–6. http://dx.doi.org/10.1556/hstud.19.2005.2.1.

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31

Kelly, Tobias. "A Divided Conscience." Public Culture 30, no. 3 (September 1, 2018): 367–92. http://dx.doi.org/10.1215/08992363-6912091.

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32

Quinn, Ralph H. "The Humanistic Conscience." Journal of Humanistic Psychology 27, no. 1 (January 1987): 69–92. http://dx.doi.org/10.1177/0022167887271006.

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33

Lynch, Kathryn L. "Voting one’s conscience." Society 42, no. 4 (May 2005): 27–29. http://dx.doi.org/10.1007/bf02687428.

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34

Mount, Eric. "Terrorism, Torture, and Conscience." Theology Today 65, no. 3 (October 2008): 356–67. http://dx.doi.org/10.1177/004057360806500306.

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In our current intellectual climate, the inner moral dialogue of conscience has been subjected to new criticisms. Competing authoritative discourses in the self are often reduced to clashing social power arrangements. Diverse voices in conscience are seen as evidence of a dispersed or divided self without continuing identity. Suspicion of metanarratives and universal claims accompanies emphasis on the particularity of social location. In this context, this essay examines the case of Lt. Col. Stuart Couch, the Marine lawyer who refused to prosecute a suspect at Guantanamo because he became convinced that the prisoner had been tortured. What is proposed is a view of conscience that takes the criticisms seriously without abandoning the authority, identity, and universality that true community fosters.

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35

Gustafsson, Gabriella, Sture Eriksson, Gunilla Strandberg, and Astrid Norberg. "Burnout and perceptions of conscience among health care personnel: A pilot study." Nursing Ethics 17, no. 1 (January 2010): 23–38. http://dx.doi.org/10.1177/0969733009351950.

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Although organizational and situational factors have been found to predict burnout, not everyone employed at the same workplace develops it, suggesting that becoming burnt out is a complex, multifaceted phenomenon. The aim of this study was to elucidate perceptions of conscience, stress of conscience, moral sensitivity, social support and resilience among two groups of health care personnel from the same workplaces, one group on sick leave owing to medically assessed burnout (n = 20) and one group who showed no indications of burnout (n = 20). The results showed that higher levels of stress of conscience, a perception of conscience as a burden, having to deaden one’s conscience in order to keep working in health care and perceiving a lack of support characterized the burnout group. Lower levels of stress of conscience, looking on life with forbearance, a perception of conscience as an asset and perceiving support from organizations and those around them (social support) characterized the non-burnout group.

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36

Åhlin, Johan, Eva Ericson-Lidman, Sture Eriksson, Astrid Norberg, and Gunilla Strandberg. "Longitudinal relationships between stress of conscience and concepts of importance." Nursing Ethics 20, no. 8 (May 23, 2013): 927–42. http://dx.doi.org/10.1177/0969733013484487.

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The aim of this observational longitudinal cohort study was to describe relationships over time between degrees of stress of conscience, perceptions of conscience, burnout scores and assessments of person-centred climate and social support among healthcare personnel working in municipal care of older people. This study was performed among registered nurses and nurse assistants (n = 488). Data were collected on two occasions. Results show that perceiving one’s conscience as a burden, having feelings of emotional exhaustion and depersonalization and noticing disturbing conflicts between co-workers were positively associated with stress of conscience. No significant changes were observed during the year under study, but degrees of stress of conscience and burnout scores were higher than in previous studies, suggesting that downsizing and increased workloads can negatively affect healthcare personnel. Following and expressing one’s conscience in one’s work, and perceiving social support from superiors are of importance in buffering the effects of stress of conscience.

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37

Briex, Michel. "Cas de conscience." Spirale 49, no. 1 (2009): 200. http://dx.doi.org/10.3917/spi.049.0200.

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38

Wilkinson, Dominic. "Rationing conscience." Journal of Medical Ethics 43, no. 4 (October 12, 2016): 226–29. http://dx.doi.org/10.1136/medethics-2016-103795.

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39

HONGO, Masatake. "Participating in a Social Movement as "Conscience Adherents"." Japanese Sociological Review 62, no. 1 (2011): 69–84. http://dx.doi.org/10.4057/jsr.62.69.

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40

Prest, J. "Review: The Social Conscience of the Early Victorians." English Historical Review 119, no. 484 (November 1, 2004): 1438–39. http://dx.doi.org/10.1093/ehr/119.484.1438.

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41

Aspinwall, Bernard. "Towards an English Catholic Social Conscience, 1829–1920." Recusant History 25, no. 1 (May 2000): 106–19. http://dx.doi.org/10.1017/s0034193200032027.

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‘All this talk of socialism is just a ruse. The people are starving and we must not play the policeman for England.’ wrote Archbishop Thomas W. Croke of Cashel in 1880. His attitude was far more intelligent and realistic than The Tablet and its reactionary supporters. Irish bishops were desperately concerned about massive Irish emigration in the late nineteenth century: the threat to the faith at home, the possible loss of souls overseas and the Church’s inability to serve her people was worrying. However zealous in its defence, the Irish bishops remained powerless to halt English popular and government support for the destruction of the Temporal Power. They saw other priorities emerging: by 1880 the recovery of the Temporal Power was a forlorn hope. They must take the high moral ground of humanity rather than property.

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42

Davis, Richard W. "The Social Conscience of the Early Victorians (review)." Victorian Studies 46, no. 1 (2003): 142–44. http://dx.doi.org/10.1353/vic.2004.0046.

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43

Ericson-Lidman, Eva, and Johan Åhlin. "Assessments of Stress of Conscience, Perceptions of Conscience, Burnout, and Social Support Before and After Implementation of a Participatory Action-Research-Based Intervention." Clinical Nursing Research 26, no. 2 (July 26, 2016): 205–23. http://dx.doi.org/10.1177/1054773815618607.

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Interventions aiming to constructively address stress of conscience are rare. The aim of the study was to compare assessments of stress of conscience, perceptions of conscience, burnout, and social support among health care personnel (HCP) working in municipal residential care of older adults, before and after participation in a participatory action research (PAR) intervention aiming to learn to constructively deal with troubled conscience. Questionnaire data were collected at baseline and at follow-up (1-year interval; n = 29). Descriptive statistics and nonparametric statistical tests were used to make comparisons between baseline and follow-up. HCP gave significantly higher scores to the question, “Are your work achievements appreciated by your immediate superior?” at follow-up compared with baseline. No significant differences in levels of stress of conscience and burnout at follow-up were found. The results suggested that a PAR intervention aiming to learn HCP to deal with their troubled conscience in difficult situations could be partially successful.

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44

BAKER, ROBERT. "CONSCIENCE AND THE UNCONSCIONABLE." Bioethics 23, no. 5 (June 2009): ii—iv. http://dx.doi.org/10.1111/j.1467-8519.2009.01735.x.

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45

Machinek, Marian. "Freedom of Conscience as a Subject of Contemporary Controversies." Collectanea Theologica 90, no. 5 (March 29, 2021): 585–606. http://dx.doi.org/10.21697/ct.2020.90.5.25.

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One of the important reasons why the issue of freedom of conscience is one of the most controversial problems of modern times is the ongoing dispute over its definition. In the context of the contemporary emphasis on the moral autonomy of the person, the recent definitions of conscience as the “voice of God” sound at least ambiguous. It is therefore important to point out the various dimensions of conscience. The first and basic one is the individual dimension: conscience is defined as moral self-consciousness in its deepest, personal dimension. It can therefore, following E. Fromm, be described as the “guardian of moral integrity.” However, in addition to this, conscience also points out to “what is common” (J. Ratzinger), to the fundamental values that make social life possible. It is therefore also a carrier of moral truth. Finally, conscience touches upon the relationship with God and this is where its important religious dimension is expressed. It is only when each of these three dimensions of conscience is taken into account that the question of its freedom can be adequately considered. It concerns, above all, the relationship of an individual conscience to an external authority, both in social and ecclesiastical context.

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46

Pilkington, Bryan. "Considerations of Conscience." HEC Forum 33, no. 3 (July 15, 2021): 165–74. http://dx.doi.org/10.1007/s10730-021-09457-5.

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47

Sobas, Magdalena. "Looking for a legal refusal to sell a medicaments by pharmacist – a few comments about the conscience clause polish pharmacist." Roczniki Administracji i Prawa specjalny, no. XIX (December 30, 2019): 67–83. http://dx.doi.org/10.5604/01.3001.0014.1009.

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This text is about a right Polish pharmeceris to apply conscience clause. This issue is very commented in social and legal discussion. This text is a summary about rule to give pharmaceris the opportunity to use in their work conscience clause. It is to be noted that that point was the subject of consideration about the human conscience too. This text contains example judgment European Court of Human Rights about conscience clause.

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48

Sawicki, Nadia N. "Disentangling Conscience Protections." Hastings Center Report 48, no. 5 (September 2018): 14–22. http://dx.doi.org/10.1002/hast.896.

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49

Wicclair, Mark R. "Justifying Conscience Clauses." Hastings Center Report 48, no. 5 (September 2018): 22–25. http://dx.doi.org/10.1002/hast.897.

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50

Pradhanawati, Ari, George Towar Ikbal Tawakkal, and Andrew D. Garner. "VOTING THEIR CONSCIENCE: POVERTY, EDUCATION, SOCIAL PRESSURE AND VOTE BUYING IN INDONESIA." Journal of East Asian Studies 19, no. 1 (December 26, 2018): 19–38. http://dx.doi.org/10.1017/jea.2018.27.

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AbstractWhen citizens are offered cash and gifts by candidates, they can either vote for candidates offering the money, refuse the money, or take the money and vote for whichever candidate they prefer (e.g., “vote their conscience”). Which citizens “vote their conscience” versus the other options available to them? This manuscript examines the effect of poverty, education, and social pressure on how citizens in the Central Java city of Semarang, Indonesia react to offers of cash from politicians. We find that poverty and education interact to create important and interesting patterns of responses. The citizens most likely to “vote their conscience” are those with lower income yet higher levels of formal education whereas higher income, more highly educated citizens are most likely to refuse the money. We also examine factors that create social pressure for citizens to “sell” their votes by supporting the candidates offering cash.

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Journal articles on the topic 'Social conscience'

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