How concepts of the person make moral experience possible: Cultural passages to ethical subjectivity

2010 ◽  
Author(s):  
Steven Parish
Keyword(s):  
Moral Experience ◽  
Ethical Subjectivity

Introduction

2018 ◽  
Author(s):  
Amanda Anderson
Keyword(s):  
Literary Criticism ◽  
Recent Work ◽  
Moral Life ◽  
Moral Experience ◽  
Object Relations Theory ◽  
Literary Field ◽  
Moral Significance ◽  
Ideological Criticism ◽  
Cultural Life ◽  
Psychological Dimensions

Although it is widely observed that a consequential “turn to ethics” took place in the field of literary criticism beginning in the late 1980s, this book argues that a broader cultural privileging of psychological and therapeutic frameworks has led to a displacement of the importance of moral reflection and moral judgment in the literary field. Between the pervasive influence of psychology on intellectual paradigms and cultural life, and the critique of morality within ideological criticism, key elements of the moral life, and of moral experience within the time of a life, have been lost to view. This introduction maps out the recent work on ethics in literary studies, introduces the moral significance of British object relations theory (an outlier among the psychological frameworks under analysis), and concludes by discussing Kant and Nietzsche’s divergent understandings of the psychological dimensions of moral life.

Figuring Things Out, Morally Speaking

Philosophy ◽  
2021 ◽  
pp. 1-24
Author(s):  
Leo Zaibert
Keyword(s):  
Moral Principle ◽  
Moral Experience ◽  
Post Challenge

Abstract The appeal of the moral principle according to which we should treat like cases alike is so great that it verges on the axiomatic, or on the platitudinous. Recently, however, the principle has been challenged in deeply interesting ways. These ways are interesting because they do not invite skepticism about morality at large, but about the specific claim that what is good (or bad) for an agent in a given situation must be good (or bad) for any other similarly situated agent. I here assess the post-challenge viability of the principle. In a sense, the principle survives, but this is neither an unqualified victory nor an inspiring result. The examination of these matters contains an important (and under-investigated) lesson about the nature of moral experience.

scholarly journals The Phenomenology of Moral Experience.

1958 ◽  
Vol 8 (30) ◽  
pp. 84
Author(s):  
W. D. Lamont ◽  
Maurice Mandelbaum
Keyword(s):  
Moral Experience

GOALS, LUCK, AND MORAL OBLIGATION

2010 ◽  
Vol 27 (2) ◽  
pp. 297-316
Author(s):  
R. G. Frey
Keyword(s):  
Moral Obligation ◽  
Moral Luck ◽  
Moral Experience ◽  
Bernard Williams ◽  
Moral Obligations

AbstractIn Ethics and the Limits of Philosophy, Bernard Williams is rather severe on what he thinks of as an ethics of obligation. He has in mind by this Kant and W. D. Ross. For many, obligation seems the very core of ethics and the moral realm, and lives more generally are seen through the prism of this notion. This, according to Williams, flattens out our lives and moral experience and fails to take into account things which are obviously important to our lives. Once we take these things into account, what do we do if they come into conflict with some of our moral obligations, as Williams, in his earlier writings on moral luck, thought to be the case. I want here to explore some of these ideas, in a way that I think harmonious with Williams's general bent though not one that I intend as in any way detailed exegesis of Williams's work.

Aristotle and the Spheres of Motivation:De AnimaIII.11

Dialogue ◽  
1990 ◽  
Vol 29 (1) ◽  
pp. 7-20 ◽  
Author(s):  
D. S. Hutchinson
Keyword(s):  
Moral Psychology ◽  
Moral Experience ◽  
De Anima

Motivations can often conflict. Suppose it is six o'clock and I want a drink; suppose also that I know that it would be unwise or inappropriate in my present circumstances to drink. In cases like this I feel a struggle inside me. For Plato and for Aristotle, such struggles were an important part of moral experience, and on their description and analysis depends much of Plato's and Aristotle's moral psychology. It is not well enough appreciated that, in this respect, Aristotle was an uncritical follower of Plato. If we understand Plato's theory and how little Aristotle departed from it, we will be able to make better sense of some difficult passages, especiallyDe AnimaIII.11, and we will even be able to solve the conundrum of the ‘sphere’ which has teased scholars for two thousand years.

scholarly journals PENDIDIKAN MULTIKULTURAL PERSPEKTIF SAID AGIL HUSIN AL-MUNAWAR

2016 ◽  
Vol 1 (1) ◽  
pp. 61
Author(s):  
M Nadlir
Keyword(s):  
Multicultural Education ◽  
Cultural Differences ◽  
Developed Countries ◽  
Cultural Pluralism ◽  
Moral Experience ◽  
Cultural Education ◽  
Education Model ◽  
The Developed Countries ◽  
Teaching Learning ◽  
Bahasa Indonesia

<p>BAHASA INDONESIA:</p><p>Tulisan ini memaparkan pemikiran pendidikan multikultural menurut Said Agil Husin Al-Munawar. Dalam perspektif Said Agil Husin Al-Munawar, pendidikan multikultural di Indonesia dianggap sebagai sesuatu yang relatif baru di tengah masyarakat Indonesia yang heterogen. Menurut SAH Al-Munawar, agar siswa memiliki pribadi yang aktif dan kepekaan sosial yang tinggi terkait dengan kondisi multikultural, maka pendidikan multikultural di Indonesia dapat mencakup tiga hal jenis transformasi, yakni: 1. Transformasi diri; 2. Transformasi sekolah dan proses belajar-mengajar; 3. Transformasi masyarakat. Menurut SAH Al-Munawar, dengan belajar dari model-model pendidikan multikultural yang pernah ada yang sedang dikembangkan oleh negara-negara maju, maka dikenal lima model pendidikan multikultural, yaitu: <em>Pertama</em>, pendidikan mengenai perbedaan-perbedaan kebudayaan atau multikulturalisme penuh kebaikan. <em>Kedua</em>, pendidikan mengenai perbedaan-perbedaan kebudayaan atau pemahaman kebudayaan. <em>Ketiga</em>, pendidikan bagi pluralisme kebudayaan. <em>Keempat</em>, pendidikan dwi-budaya. <em>Kelima</em>, pendidikan multikultural sebagai pengalaman moral manusia.</p><p> </p><p>ENGLISH:</p><p>This paper describes the idea of multicultural education according to Said Agil Husin Al Munawar. In perspective of Said Agil Husin Al Munawar, multicultural education in Indonesia is regarded as something relatively new in Indonesia heterogeneous society. According to Al-Munawar, to make students have an active personal and social sensitivity associated with the multicultural, so the multicultural education in Indonesia can include three types of transformation: 1) Self-transformation; 2) The transformation of the school and the teaching-learning process; 3. Transformation of society. Based on Al-Munawar, learning from previous models of multicultural education which have been developed by the developed countries, then it is known as five multicultural education model, namely: First, education about cultural differences or benevolent multiculturalism. Second, education about cultural differences or cultural understanding. Third, education for cultural pluralism. Fourth, bi-cultural education. Fifth, multicultural education as a human moral experience.</p>

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