Moral Enhancement, Gnosticism, and Some Philosophical Paradoxes

2014 ◽  
Vol 24 (1) ◽  
pp. 75-85 ◽  
Author(s):  
Y. M. BARILAN

Abstract:This article examines the concept of moral enhancement from two different perspectives. The first is a bottom-up approach, which aims at identifying fundamental moral traits and subcapacities as targets for enhancement. The second perspective, a top-down approach, is holistic and in line with virtue ethics. Both perspectives lead to the observation that alterations of material and social conditions are the most reliable means to improve prosocial behavior overall.Moral enhancement as a preventive measure invokes Gnostic narratives on the allegedly fallen status of human nature, its search for salvation, and the dependence of the laity on heteronomous salvific interventions. The allure of the preventive kind of enhancement is attributable to its religious hues.Owing to the absence of clarity regarding moral enhancement and of metrics to evaluate its progress, humanity is at risk of prioritizing unclear and unsubstantiated measures of preventive diminishment at the expense of celebrating human capacities and joys.

2021 ◽  
Author(s):  
◽  
Joe McCarter

<p>The traditional ecological knowledge (TEK) of local and indigenous people supports the resilience of social-ecological systems and is an important aspect of global biocultural diversity. However, TEK is at risk of erosion amid social and ecological change, and may be threatened by homogenising influences such as formal school systems. Loss of TEK is of particular concern in countries such as Vanuatu, a culturally diverse nation where TEK is a critical component of resource management, medicinal practice, and adaptive capacity. This thesis aims to fill four key literature gaps surrounding the variation, transmission, and maintenance of TEK, and is situated in four rural communities on Malekula Island, Vanuatu. This research employs an interdisciplinary mixed-methods approach across four core chapters. The first uses multi-model inferencing to show that systems of TEK are dynamic and complex, and that change is variable across domains of knowledge and segments of the population. Data in this chapter indicate that ethnomedical knowledge is at risk of erosion in younger age cohorts. The second core chapter shows that the cultural transmission of TEK is predominantly vertical in nature (i.e. passed from parent to child), is initiated during the early teens, and that some skills (such as the carving of ceremonial items) appear to be less salient to younger age cohorts. This chapter also notes a changing developmental niche for TEK transmission, and suggests that changes in both the setting and strategies for knowledge transmission are key mechanisms that drive TEK variation. The third and fourth core chapters discuss aspects of TEK maintenance: first, by examining top-down strategies for TEK revitalisation by eliciting local perceptions of the value of TEK to formal school systems; and second, by identifying the triggers and barriers to bottom-up, in situ TEK maintenance in local organisations known as 'kastom schools'. Both approaches have potential to conserve aspects of TEK, however in situ approaches may be best for encouraging the maintenance of knowledge and practice within an appropriate cultural context. There are, however, significant epistemological barriers to both top-down and bottom-up approaches to TEK maintenance, which may ultimately limit their effectiveness. This research fills several key literature gaps and employs a diverse and novel range of analytical tools. The data presented here highlight the depth, diversity and importance of TEK in Vanuatu, and emphasise the need for careful and considered approaches to its maintenance. However, these findings also show the dynamic and complex nature of cultural change, and suggest that attempts at TEK measurement and maintenance must be cognisant of temporal and spatial variation in the drivers and impact of TEK change. Moreover, this research emphasises that TEK systems are inextricably bound in wider issues of power, heterogeneity, and political ecology, and that TEK maintenance is fundamentally linked to self-determination and the lived value of tradition in contemporary social contexts.</p>


2021 ◽  
Author(s):  
◽  
Joe McCarter

<p>The traditional ecological knowledge (TEK) of local and indigenous people supports the resilience of social-ecological systems and is an important aspect of global biocultural diversity. However, TEK is at risk of erosion amid social and ecological change, and may be threatened by homogenising influences such as formal school systems. Loss of TEK is of particular concern in countries such as Vanuatu, a culturally diverse nation where TEK is a critical component of resource management, medicinal practice, and adaptive capacity. This thesis aims to fill four key literature gaps surrounding the variation, transmission, and maintenance of TEK, and is situated in four rural communities on Malekula Island, Vanuatu. This research employs an interdisciplinary mixed-methods approach across four core chapters. The first uses multi-model inferencing to show that systems of TEK are dynamic and complex, and that change is variable across domains of knowledge and segments of the population. Data in this chapter indicate that ethnomedical knowledge is at risk of erosion in younger age cohorts. The second core chapter shows that the cultural transmission of TEK is predominantly vertical in nature (i.e. passed from parent to child), is initiated during the early teens, and that some skills (such as the carving of ceremonial items) appear to be less salient to younger age cohorts. This chapter also notes a changing developmental niche for TEK transmission, and suggests that changes in both the setting and strategies for knowledge transmission are key mechanisms that drive TEK variation. The third and fourth core chapters discuss aspects of TEK maintenance: first, by examining top-down strategies for TEK revitalisation by eliciting local perceptions of the value of TEK to formal school systems; and second, by identifying the triggers and barriers to bottom-up, in situ TEK maintenance in local organisations known as 'kastom schools'. Both approaches have potential to conserve aspects of TEK, however in situ approaches may be best for encouraging the maintenance of knowledge and practice within an appropriate cultural context. There are, however, significant epistemological barriers to both top-down and bottom-up approaches to TEK maintenance, which may ultimately limit their effectiveness. This research fills several key literature gaps and employs a diverse and novel range of analytical tools. The data presented here highlight the depth, diversity and importance of TEK in Vanuatu, and emphasise the need for careful and considered approaches to its maintenance. However, these findings also show the dynamic and complex nature of cultural change, and suggest that attempts at TEK measurement and maintenance must be cognisant of temporal and spatial variation in the drivers and impact of TEK change. Moreover, this research emphasises that TEK systems are inextricably bound in wider issues of power, heterogeneity, and political ecology, and that TEK maintenance is fundamentally linked to self-determination and the lived value of tradition in contemporary social contexts.</p>


PsycCRITIQUES ◽  
2005 ◽  
Vol 50 (19) ◽  
Author(s):  
Michael Cole
Keyword(s):  
Top Down ◽  

Author(s):  
Sadari Sadari ◽  
Nurhidayat Nurhidayat ◽  
Rafiqah Rafiqah
Keyword(s):  
Top Down ◽  

Humanisme religius telah mengantarkan pada era kesadaran bahwa peradaban manusia harus memiliki dua arus yang saling menunjang. Selama ini arus balik dalam bidang ekonomi hanya menonjolkan arus balik vertikal atas kebawah (model top down) yang didominasi oleh sistem ekonomi kapitalis dan sosialis, sedangkan di sisi lain mengesampingkan arus balik vertikal dari bawah ke atas (model bottom up) yang didominasi oleh sistem ekonomi syariah, sehingga dampaknya adalah adanya kesenjangan ekonomi yang sangat tajam. Paper ini mewujudkan peran penting, yakni menghubungkan dua arus tersebut secara timbal-balik, yakni mempertemukan arus pertama dengan arus balik kedua, sehingga akan menghasilkan dampak yang positif, progresif, kreatif dan produktif, kemudian pada akhirnya akan dapat meng-optomal-kan ekonomi syariah untuk menciptakan goodgovernance, post goodgovernance secara berkelanjutan, tentunya dengan bantuan peran media kontemporer yang kian update. Ekonomi syariah juga merupakan pilar dan nilai dasar, dari sikap keyakinan dan sikap rasionalitas untuk sanggup menciptakan terwujudnya pemberdayaan dan kesejahteraan sekaligus pengentasan kemiskinan dalam masyarakat di Indonesia.


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