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Статті в журналах з теми "Moral Revolution"

Автор: Grafiati

Опубліковано: 3 червня 2025

Оновлено: 31 липня 2025

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1

WALDEN, KENNETH. "Art and Moral Revolution." Journal of Aesthetics and Art Criticism 73, no. 3 (2015): 283–95. http://dx.doi.org/10.1111/jaac.12173.

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2

Kumar, Victor, and Richmond Campbell. "Honor and Moral Revolution." Ethical Theory and Moral Practice 19, no. 1 (2015): 147–59. http://dx.doi.org/10.1007/s10677-015-9593-5.

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3

Kindjic, Zoran. "On the concept of revolution." Zbornik Matice srpske za drustvene nauke, no. 154 (2016): 67–90. http://dx.doi.org/10.2298/zmsdn1654067k.

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Having attempted to understand the concept of revolution, which is one of the most controversial concepts in science and philosophy, the author explores the meaning of the concept in different theoretical and practical areas. In order to reassert his thesis (it is unjustified to restrict the concept of revolution to political and social area), the author reminds us about the frequent discussions about industrial, technological, scientific, cultural, sexual and spiritual revolutions. After a detailed reflection on different meanings of the concept of revolution in these areas, the author conclu

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4

Smith, Patrick Taylor. "Political Revolution As Moral Risk." Monist 101, no. 2 (2018): 199–215. http://dx.doi.org/10.1093/monist/onx043.

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5

Michnik, Adam. "The Ultras of moral revolution." Daedalus 136, no. 1 (2007): 67–83. http://dx.doi.org/10.1162/daed.2007.136.1.67.

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6

Onah, Gideon Owogeka. "Albert Camus’s Ethics of Revolution as a Model for Ethical Thinking on Violent Revolutions for Catholics." Religions 15, no. 9 (2024): 1105. http://dx.doi.org/10.3390/rel15091105.

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In this paper, I propose an account of Camus’s ethics in which violent revolutions are never morally permissible but nonetheless acceptable or necessary. My main thesis in this paper is that Camus’s ethics of revolution and my defence of it, particularly the non-moral account of the permissibility of violent revolutions it comprises, can shed light on the reasonableness of participating in and supporting violent revolutions to some Catholics and the broader Christian community. My account of Camus’s ethics of revolution and argument for its tenability will be compelling to some Catholics becau

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7

Claeys, Martha. "Green shame: the next moral revolution?" Global Discourse 10, no. 2 (2020): 259–71. http://dx.doi.org/10.1332/204378919x15764490951187.

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In this paper, I examine the phenomenon of what I call ‘green shame’, the shame one feels when knowingly behaving in ways that have a severe negative impact on the environment, like flying or eating meat, while other options are available at a financially and socially non-debilitating cost. I argue that individual green shame can contribute to the greening of society. I do so by first setting out my understanding of shame and distinguishing it from other significant feelings like guilt or embarrassment. I understand shame as the emotion one feels when one believes to have sunk below the standa

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8

Margalit, Avishai. "The Lesser Evil." Royal Institute of Philosophy Supplement 54 (March 2004): 187–201. http://dx.doi.org/10.1017/s135824610000850x.

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‘The Russian Revolution and the National Socialist ascendancy in Germany are the two most important sources of evidence of moral philosophy in our time, as the French Revolution was for Hegel and Marx, and later to Tocqueville and for Mill. Although both revolutions produced, both in intention and in effect, a triumph on a gigantic scale, there are often remarked differences between the evil effects planned and achieved.’ This is an observation made by Stuart Hampshire, a keen philosophical connoisseur of the 20th century.

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9

Mayer, David N. "Completing the American Revolution: The Significance of Ayn Rand's Atlas Shrugged at its Fiftieth Anniversary." Journal of Ayn Rand Studies 9, no. 2 (2008): 191–219. http://dx.doi.org/10.2307/41560359.

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Abstract In 1961, Ayn Rand called for "a moral revolution to sanction and complete the political achievement of the American Revolution." Through her novel Atlas Shrugged and the philosophy it presents, Rand shows what must be done to complete the unfinished American Revolution. This essay, written to commemorate the book's fiftieth anniversary, discusses the historical background necessary to understand how Atlas Shrugged accomplishes this purpose.It explains how and why the Revolution was incomplete—focusing on the law's failure to fully protect the rights of businessmen—and suggests how to

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10

Mayer, David N. "Completing the American Revolution: The Significance of Ayn Rand's Atlas Shrugged at its Fiftieth Anniversary." Journal of Ayn Rand Studies 9, no. 2 (2008): 191–219. http://dx.doi.org/10.5325/jaynrandstud.9.2.0191.

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Анотація:

Abstract In 1961, Ayn Rand called for "a moral revolution to sanction and complete the political achievement of the American Revolution." Through her novel Atlas Shrugged and the philosophy it presents, Rand shows what must be done to complete the unfinished American Revolution. This essay, written to commemorate the book's fiftieth anniversary, discusses the historical background necessary to understand how Atlas Shrugged accomplishes this purpose.It explains how and why the Revolution was incomplete—focusing on the law's failure to fully protect the rights of businessmen—and suggests how to

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11

Munawir, Munawir, Putriana Salsabillah, and Riysdatur Rosyidah. "Membentuk Akhlak Di Era Revolusi Industri 4.0 Dengan Peran Pendidikan Agama Islam." Al-Qalam: Jurnal Kajian Islam dan Pendidikan 16, no. 1 (2024): 47–54. http://dx.doi.org/10.47435/al-qalam.v16i1.2763.

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Education has always been the main pillar in building national morals, including in the Industrial Revolution 4.0 era. The rapid development of technology has brought major changes in various areas of life, including education. This has a negative impact on the morals and character of society. On the one hand, this progress increases access and quality of education. The aim of this research was to clarify the role of Islamic religious education for students in this revolutionary era. This research uses a qualitative approach with a literature study research methodology. Islamic religious educa

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12

Fawaz, Elvan Tedio, Ahta Abdul Mursyid Husni Mubarok, and Muhammad Azka Maulana. "Analisis Perkembangan Ekonomi di Era Revolusi Indrustri 4.0 Dan 5.0 dalam Merekonstruksi Kepribadian Islam Untuk Mengurangi Krisis Moral (Lost Of Adab)." Academy Of Management and Business 1, no. 3 (2022): 119–26. http://dx.doi.org/10.55824/tamb.v1i3.182.

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Discussing the importance of morals or etiquette in the era of the industrial revolution 4.0 and 5.0 is an interesting issue to follow. The interesting thing is that the increasingly sophisticated technological advances are not necessarily able to maintain the moral personality of mankind, as evidenced by the start of the development of the industrial world, it has not guaranteed a good human civilization and morals, and is also strengthened by the emergence of various kinds of news of crime, violence, sexual deviations, and so on. rampant where a person can not speak well and easily do bad th

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13

Koval, Ekaterina A., Andrey A. Sychev, and Natalia V. Zhadunova. "Revolutions in Norm-Creating: Law, Morality, Religion." Humanitarian: actual problems of the humanities and education 21, no. 1 (2021): 63–77. http://dx.doi.org/10.15507/2078-9823.053.021.202101.063-077.

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Introduction. The emergence of social norms is usually described as a spontaneous, objectively conditioned process. However, the norm-creating approach to the study of the indicated problem allows obtaining a fundamentally new optics of socio-philosophical studies of normativity. The purpose of this article is to analyze the position of various normative regulators (law, morality, religion) in the value-normative hierarchy, conditioned by the rule-making activity of individual and collective subjects. Materials and Methods. The theoretical and methodological basis of the study is a systematic

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14

Karimkhan, Ahmad. "The Awakening of Islamic Movement After the Islamic Revolution in Iran." Ampera: A Research Journal on Politics and Islamic Civilization 4, no. 03 (2023): 166–73. http://dx.doi.org/10.19109/ampera.v4i03.22783.

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Various studies have examined the Islamic Revolution in Iran, analyzing its nature, key features, societal effects, and future outlook. The Islamic revolution has significantly influenced societal behavioral and ethical standards, particularly within education, cultural practices, and religious observances. It has deeply impacted the collective identity and perspective of Iranian society. This study investigates how Islamic cultural principles shape moral conduct and social behavior across different societal domains. Findings suggest that the Islamic Revolution has instilled a distinct cultura

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15

Nakayama, Osamu. "The Fourth Industrial Revolution and Moral Education." Journal of Humanities and Social Sciences Research 1, no. 1 (2020): 11–12. http://dx.doi.org/10.37534/bp.jhssr.2019.v1.n1.id1016.p11.

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16

Ахматов, Алексей, Aleksey Akhmatov, Оксана Арустамова, Oksana Arustamova, Розалина Шагиева, and Rozalina SHagiyeva. "THE IDEA OF FREEDOM IN THE REVOLUTION OF OCTOBER 1917 AND AUGUST 1991: CONSERVATIVE AND LIBERAL SENSE." Advances in Law Studies 4, no. 3 (2016): 0. http://dx.doi.org/10.12737/21514.

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The article characterizes one of the Central proclaimed goals of the revolution of October 1917 and August 1991 – establishment of freedom in society: political freedom, social freedom and legal liberties. In comparative-legal aspect addresses the degree of achievement of this purpose the results of the revolutions. Reveals conservative meaning of freedom is different from liberal-democratic approach to freedom. Approach to the concept of freedom through the prism of revolution is political in nature, but the revolutionary mood of the early XX century differed from those at the end of the XX c

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17

Holm, Søren. "What is the Foundation of Medical Ethics—Common Morality, Professional Norms, or Moral Philosophy?" Cambridge Quarterly of Healthcare Ethics 31, no. 2 (2022): 192–98. http://dx.doi.org/10.1017/s0963180121000591.

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AbstractThis paper considers the relation between medical ethics (ME) and common morality (CM), professional norms, and moral philosophy. It proceeds by analyzing two recent book-length critical analyses of this relationship by Bob Baker in “The Structure of Moral Revolutions—Studies of Changes in the Morality of Abortion, Death, and the Bioethics Revolution” and Rosamond Rhodes in “The Trusted Doctor—Medical Ethics and Professionalism.” It argues that despite the strengths of these critical arguments, there is nevertheless a relationship between ME, understood as the professional ethics of th

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18

Maliks, Reidar. "Kant, the State, and Revolution." Kantian Review 18, no. 1 (2013): 29–47. http://dx.doi.org/10.1017/s1369415412000271.

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AbstractThis paper argues that, although no resistance or revolution is permitted in the Kantian state, very tyrannical regimes must not be obeyed because they do not qualify as states. The essay shows how a state ceases to be a state, argues that persons have a moral responsibility to judge about it and defends the compatibility of this with Kantian authority. The reconstructed Kantian view has implications for how we conceive authority and obligation. It calls for a morally demanding definition of the state and asserts that the primary personal responsibility is not to evaluate the morality

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19

Syauqani, Syamsu. "REVOLUSI MENTAL ALA NABI KHIDIR TERHADAP NABI MUSA." el-'Umdah 2, no. 2 (2019): 171–87. http://dx.doi.org/10.20414/el-umdah.v2i2.1692.

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Indonesia is currently being hit by a multi-dimensional crisis ranging from economic, moral, to a crisis of self-confidence. Indonesia filters that can fortify its people and even become a soft field for the spread of moral viruses, including drugs, pornography, and value-free media. So President Joko Widodo sparked a term of the mental revolution in 2014. Mental revolution as a movement of change is concerned with the mind, attitude, and character that occurs in humans. This mental revolution aims to change human attitudes and character. Therefore, the perfection of this Qur'anic guidance bec

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20

Olanipekun, Olusola Victor. "Political Corruption in Africa: Revisiting Kwame Gyekye’s Moral Solution." African Review 48, no. 1 (2021): 122–39. http://dx.doi.org/10.1163/1821889x-12340043.

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Abstract The paper examines Kwame Gyekye’s defense of commitmental moral revolution as a solution to the problem of political corruption in postcolonial Africa. In his book; Tradition and Modernity, Gyekye argues that the problem of political corruption in Africa can mainly be solved by commitmental moral revolution. However, there is a fundamental worry about the applicability of this proposal. The worry is that despite Gyekye’s suggested solution, why is it that the problem of political corruption still persists in Africa on a large-scale? Is this persistence of political corruption in postc

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21

Ebert, Rainer. "Ethics after Darwin: Completing the Revolution." Bangladesh Journal of Bioethics 11, no. 3 (2020): 43–48. http://dx.doi.org/10.3329/bioethics.v11i3.51221.

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This is a big-picture discussion of an important implication of Darwinism for ethics. I argue that there is a misfit between our scientific view of the natural world and the view, still dominant in academic philosophy and wider society alike, that there is a discrete hierarchy of moral status among conscious beings. I will suggest that the clear line of traditional morality – between human beings and other animals – is a remnant of an obsolete moral outlook, not least because it has no counterpart in empirical reality, and I will invite the reader to think, with me, about tenable alternatives.

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22

Ebert, Rainer. "Ethics after Darwin: Completing the Revolution." Bangladesh Journal of Bioethics 11, no. 3 (2020): 43–48. http://dx.doi.org/10.3329/bioethics.v11i3.51221.

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Анотація:

This is a big-picture discussion of an important implication of Darwinism for ethics. I argue that there is a misfit between our scientific view of the natural world and the view, still dominant in academic philosophy and wider society alike, that there is a discrete hierarchy of moral status among conscious beings. I will suggest that the clear line of traditional morality – between human beings and other animals – is a remnant of an obsolete moral outlook, not least because it has no counterpart in empirical reality, and I will invite the reader to think, with me, about tenable alternatives.

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23

Ebert, Rainer. "Ethics after Darwin: Completing the Revolution." Bangladesh Journal of Bioethics 11, no. 3 (2020): 30–35. https://doi.org/10.62865/bjbio.v11i3.171.

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Анотація:

This is a big-picture discussion of an important implication of Darwinism for ethics. I argue that there is a misfit between our scientific view of the natural world and the view, still dominant in academic philosophy and wider society alike, that there is a discrete hierarchy of moral status among conscious beings. I will suggest that the clear line of traditional morality – between human beings and other animals – is a remnant of an obsolete moral outlook, not least because it has no counterpart in empirical reality, and I will invite the reader to think, with me, about tenable alternatives.

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24

Cox, Gary W. "War, Moral Hazard, and Ministerial Responsibility: England After the Glorious Revolution." Journal of Economic History 71, no. 1 (2011): 133–61. http://dx.doi.org/10.1017/s0022050711000052.

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I reexamine Douglass North and Barry Weingast's argument regarding credible commitment and sovereign debt in post-revolution England. The central problem that the architects of the revolution settlement had to solve, I argue, was not the king's frequent reneging on financial commitments (a symptom), but the moral hazard that generated the kings' malfeasance (the underlying cause). The central element of the revolution settlement was thus not better holding kings to their commitments, but better holding royal advisors to account for all consequences of the Crown's policies—through what we now c

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25

Frerichs, Sabine. "Egypt’s Neoliberal Reforms and the Moral Economy of Bread." Review of Radical Political Economics 48, no. 4 (2016): 610–32. http://dx.doi.org/10.1177/0486613415603158.

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The Egyptian Revolution 2011 has its roots in neoliberal policies, the premises of which are not shared by a large part of the Egyptian population. Starting from the call for “bread, freedom, social justice,” this paper sheds light on the moral economy of the Egyptian people and finds the seeds of the revolution in a loss of entitlements which structural adjustment policies entailed for Egyptians as producers and consumers of bread, the symbol of life.

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26

Tőkés, RUDOLF L. "REVOLUTION RECONSIDERED: INSTITUTION-BUILDING IN A MORAL VOID." Hungarian Studies 14, no. 2 (2001): 234–40. http://dx.doi.org/10.1556/hstud.14.2000.2.8.

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27

Esherick, Joseph W., Yung-fa Chen, and Gregor Benton. "Moral Economy and the Chinese Revolution: A Critique." Pacific Affairs 62, no. 1 (1989): 95. http://dx.doi.org/10.2307/2760274.

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28

Ryzak, Cyryl. "The Law and Justice Party's Moral Pseudo-Revolution." Dissent 67, no. 4 (2020): 138–47. http://dx.doi.org/10.1353/dss.2020.0077.

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29

Thompson, C. Bradley. "The American Revolution and the New Moral History." American Political Thought 8, no. 2 (2019): 175–201. http://dx.doi.org/10.1086/703056.

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30

Flory, Dan. "Disgust, Race and Ideology in Carl Franklin’s Devil in a Blue Dress." Film-Philosophy 26, no. 2 (2022): 103–29. http://dx.doi.org/10.3366/film.2022.0191.

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This article uses Carl Plantinga’s and Noël Carroll’s theorizations regarding cinematic disgust to analyze Carl Franklin’s 1995 film noir, Devil in a Blue Dress. Plantinga argues for a link between disgust and ideology that helps to reveal deeper cultural significance in film, which Carroll’s work likewise supports. Plantinga further argues that disgust in art may be strangely attractive as well as repulsive, thereby eliciting reflection. I argue that combining these elements with philosopher Kwame Anthony Appiah’s explanation of how moral revolutions happen by means of honor codes helps to cl

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31

Savino, G. "The norm of Political moral: the intellectual project of Antonio Gramsci." Sociology of Power, no. 2 (June 7, 2017): 84–96. https://doi.org/10.22394/2074-0492-2017-2-84-96.

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In the present paper we analyze the formation and the development of Antonio Gramsci, Italian Marxist theoretician, ideas during and after the 1917 Russian revolution. Beginning as journalist and militant in the Italian Socialist Party Turin branch, Gramsci saw in the revolutionary events in Russia the presence of the working class' "strength”, as the main actor in transforming the society in a "collective body”. After 1917, during the "Biennio rosso” in 1919-1920, Gramsci was the chief redactor of "Ordine Nuovo” review, from which appealed to the Italian workers to fol

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32

Kapustin, B. G. "Kant on the Impossibility of Revolution." Политическая концептология: журнал метадисциплинарных исследований, no. 4 (December 25, 2024): 89–114. https://doi.org/10.18522/2949-0707.2024.4.89114.

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This paper reconstructs Kant&#x27;s arguments regarding the moral “impossibility” of revolution, i.e., the conceivability of revolution only as a “rebellion against morality” and “devilish evil”. The paradoxical nature of this position is revealed when it is compared with Kant&#x27;s recognition of the “empirical” benefit (of some) revolutions and even their necessity (in certain cases) for the implementation of the “secret plan of nature” in relation to humanity. The paradoxical nature of Kant&#x27;s approach to revolution has both theoretical reasons, rooted in his doctrine of th

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33

Putri, Endrika Widdia. "Nilai-Nilai Al-Qur’an Dan Pancasila: Sebagai Basis Di Era Revolusi Industri 4.0." Al-Dzikra: Jurnal Studi Ilmu al-Qur'an dan al-Hadits 14, no. 1 (2020): 23–42. http://dx.doi.org/10.24042/al-dzikra.v14i1.5463.

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AbstractThe era of the industrial revolution 4.0 is an era that utilizes the sophistication of technology, artificial intelligence, and digital to create conditions that are more effective and efficient in terms of the industry for the sake of convenience for humans. However, as the times evolve, industrial changes no longer go according to the purpose created. Also, the industrial revolution which has experienced these four changes, from time to time suffered a moral decline. Departing from this, this study will examine why moral decline occurred with the development of the industrial revolut

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34

Herawati, Susi, Wedra Aprison, Adam Mudinillah, Ridwal Trisoni, Eliwatis Eliwatis, and Romi Maimori. "Character and Morals Education in Era 4.0." Darussalam: Journal of Psychology and Educational 1, no. 2 (2023): 23–39. http://dx.doi.org/10.55849/djpe.v1i2.24.

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The era of the industrial revolution 4.0 is a necessity, which forces all parties to take the benefits provided and minimize the negative impacts that arise. The era of the Industrial Revolution 4.0 has a not simple impact. It impacts all aspects of human life. Where the education system leads to the field of technology, it is very important the role of educators in improving the character of students so that they do not deviate from religious values. This study aims to find out an overview of the concept of character and moral education in the 4.0 period in students. This research method uses

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35

Ejiofor, Promise Frank. "Moral capital and youth dignity in post-revolution Iran." Social Identities 28, no. 2 (2021): 282–87. http://dx.doi.org/10.1080/13504630.2021.1997736.

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36

Golob, Sacha. "Kant on revolution as a sign of moral progress." Journal of Philosophy of Education 55, no. 6 (2021): 977–89. http://dx.doi.org/10.1111/1467-9752.12598.

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37

Wittner, Lawrence S., and Guenter Lewy. "Peace and Revolution: The Moral Crisis of American Pacifism." American Historical Review 94, no. 5 (1989): 1509. http://dx.doi.org/10.2307/1906574.

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38

Howlett, Charles F., and Guenter Lewy. "Peace & Revolution: The Moral Crisis of American Pacifism." Journal of American History 76, no. 1 (1989): 322. http://dx.doi.org/10.2307/1908489.

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39

Pesch, Udo. "A reply to ‘Green shame: the next moral revolution?’." Global Discourse 10, no. 2 (2020): 273–75. http://dx.doi.org/10.1332/204378920x15785692888198.

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40

Smith, S. A. "‘MORAL ECONOMY’ AND PEASANT REVOLUTION IN RUSSIA: 1861–1918." Revolutionary Russia 24, no. 2 (2011): 143–71. http://dx.doi.org/10.1080/09546545.2011.620357.

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41

Shields, Jon A. "Fighting Liberalism’s Excesses: Moral Crusades During the Reagan Revolution." Journal of Policy History 26, no. 1 (2013): 103–20. http://dx.doi.org/10.1017/s0898030613000390.

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42

Gordon, Alexander. "Pyotr Kropotkin's Theory of Revolution." Novaia i noveishaia istoriia, no. 4 (2023): 5. http://dx.doi.org/10.31857/s013038640027039-0.

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The theory of the revolution, which reflects the world view and way of thinking of the prominent figure of the revolutionary movement, is difficult to assess unequivocally. Scattered across various texts, both scholarly and propagandistic, it had evolved markedly over time and appeared contradictory in some parts, which was ultimately due to the different factors under which it was formed. In all his work Pyotr Kropotkin defended the ideals of anarchism and socialism, seeing in the revolution the way to their fulfillment. The naturalistic view inherent in him, a natural scientist, conditioned

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Shchipkov, A. V. "Revolution as a Cultural Institute." Orthodoxia, no. 1 (September 4, 2021): 191–213. http://dx.doi.org/10.53822/2712-9276-2021-1-1-191-213.

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The author of this article analyzes the concept of “revolution” and “revolutionism” in the contemporary culture. He defines the latter as one of the most important cultural institutions of modernity and regards it as a continuous and constitutive process in the New Age society, though acting most of the time in a latent form. Although the boundaries of the concept of revolution are extremely broad today, any study inevitably raises the question of the typology of revolutionary processes, to which the orthodox thought could provide an independent answer. Revolutions can be divided into two type

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Satya, Nilayam Research Institute of Philosophy &. Culture. "Genetic Revolution and Science-Religion Dialogue." Satya Nilayam Chennai Journal of Intercultural Philosophy 7 (June 5, 2005): 13–28. https://doi.org/10.5281/zenodo.12721634.

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In the past many scholars used to argue that science was value-neutral and scientists were free from any moral responsibility for the science they create and cultivate. This might have been true when the role of science was limited to providing certain amenities and comforts in life.

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Grant, James A. "Political representation and revolution." Groundings Undergraduate 2 (September 1, 2008): 75–93. http://dx.doi.org/10.36399/groundingsug.2.269.

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At the heart of the idea of constitutionalism lies a paradox: on the one hand, the legitimacy of governmental power rests on the consent of individuals; on the other, such consent can only be expressed indirectly through already-established institutional forms. The political will, whether as a product of political representation, or as a rare moment of revolution, seems to be in a relationship of mutual antagonism with individual liberties. But if the moral reasoning underlying rights can only be the product of politics, then it is clear that politics must prevail over law and constitutional r

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Zagorov, Orlin. "A true study of a benevolent state. S.N. Baburin. Moral State. Russian view on the values of constitutionalism." Gosudarstvo i pravo, no. 7 (2021): 197. http://dx.doi.org/10.31857/s102694520016210-2.

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This article is the author&apos;s reflections on the problems of humanism, morality, and traditional culture in connection with the concept of a Moral State put forward by Professor S.N. Baburin. The role of the spirituality of the Slavic peoples and their contribution to the strengthening of European cultural identity is considered. The author argues the importance of the conclusion that the virtue of the state as its internal quality in itself turns the state into a guarantor of virtue as a universal value and the validity of the thesis that the values of both Orthodox Christianity and S

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Maragustam, Maragustam. "PARADIGMA REVOLUSI MENTAL DALAM PEMBENTUKAN KARAKTER BANGSA BERBASIS SINERGITAS ISLAM DAN FILSAFAT PENDIDIKAN." Jurnal Pendidikan Agama Islam 12, no. 2 (2015): 161–75. http://dx.doi.org/10.14421/jpai.2015.122-03.

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Mental revolution associated with a massive revamp of the human mind which manifests in three mindset patterns, confident, and patterns of taste-spirituality that bear behavior. That three patterns were based on the values that is planted in a person, they are: religion, culture-tradition, and philosophy of the nation. The existence of a person’s mental character is influenced by many factors, namelyeducation, environment, heredity and global culture. The global culture is useful to make everything easier to do in all areas of life, but on the other hand, the negative impact of global culture

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Mayer, Colin. "Are Moral Firms Committed Firms?" Daedalus 152, no. 1 (2023): 212–16. http://dx.doi.org/10.1162/daed_a_01980.

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Abstract Corporate purpose is everywhere, but will it stay? Is it a business revolution or a passing fad, destined to go the way of so many business concepts? Reliance on the good judgment and goodwill of corporate leaders is a justifiable cause for concern, and resort is often sought instead in the apparently safe harbor of public regulation. But reliance should not be placed on governments and regulators alone to constrain the corporate giants in the face of a system that motivates abusive behavior. Instead, attention should be devoted to alignment of the intrinsic interests of corporations

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Putri Syarifa, Dhea Fanny. "Analisa Karakter Yang Baik dalam Sistem Pendidikan di Era Masyarakat 5.0." Jurnal Inovasi Teknologi dan Edukasi Teknik 1, no. 10 (2021): 736–46. http://dx.doi.org/10.17977/um068v1i102021p736-746.

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The education sector is currently experiencing a rapid revolution that presents various challenges in adapting to the changing times. This revolution has both positive and negative impacts on education and character. The aim of this research is to address the challenges and strategies for character education in the era of society 5.0. The implementation of character education in the education system should focus on good character aspects, which are categorized into three: moral knowledge, moral feelings, and moral actions. The study used qualitative descriptive analysis, which revealed that ch

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Tichtchenko, Pavel, and Boris Yudin. "The Moral Status of Fetuses in Russia." Cambridge Quarterly of Healthcare Ethics 6, no. 1 (1997): 31–38. http://dx.doi.org/10.1017/s096318010000757x.

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Starting bioethics in Russia we were motivated with the idea of the democratization of our society on a basic micro-social level. The country was swift enough to take several important steps in this direction on the macro-social level, i.e., to adopt a new constitution with guarantees of human rights and rights of ownership of private property, to elect the parliament and the president. But these modernizations in the Russian political facade did not sufficiently change the internal structure of the society–the net of everyday relationships in the home, at work, at school, in hospitals and oth

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