Moral Courage and Moral DisregardDifferent Sides of the Same Coin?

Author(s):  
Allison B. Mueller ◽  
Linda J. Skitka

The goal of this chapter is to describe how the same act can be perceived as morally courageous, on the one hand, and as evil, on the other. The authors contend that both moral courage and moral disregard could be driven by two sides of the same process. Strong moral conviction that a stance is right or wrong (i.e., moral or immoral) may make it easier to disengage from normative standards to serve that belief, including harming others for a perceived higher moral purpose. In turn, the consequences of disengaging from normative standards could be perceived as heroic by like-minded observers or as morally bankrupt by non-like-minded observers (e.g., violence incited by the Israeli–Palestinian conflict may be perceived as heroic by observers who believe that it serves a higher moral purpose or as deeply immoral by people on the other side of the conflict who do not share that moral conviction).

This chapter considers how, once again, the Venetians had found themselves under steady pressure from two sides — this time between the new king of France, Francis I, and Charles of Habsburg, the king of Spain as well as the Holy Roman Emperor. Although they had not come to a clear rupture with the Emperor, the Venetians had dutifully performed their role in the war on the French side, and were now rather at sea as to what they should do next. On the one hand, Francis incited them to hold on, for he would soon send another army into Italy; on the other hand, Charles was trying to detach them from the French alliance with various reassurances and offers.


2013 ◽  
Vol 2013 ◽  
pp. 1-16 ◽  
Author(s):  
Silja Raschke ◽  
Jürgen Eckel

This review summarizes the current literature regarding the most discussed contraction-regulated moykines like IL-6, IL-15, irisin, BDNF, ANGPTL4, FGF21, myonectin and MCP-1. It is suggested that the term myokine is restricted to proteins secreted from skeletal muscle cells, excluding proteins that are secreted by other cell types in skeletal muscle tissue and excluding proteins which are only described on the mRNA level. Interestingly, many of the contraction-regulated myokines described in the literature are additionally known to be secreted by adipocytes. We termed these proteins adipo-myokines. Within this review, we try to elaborate on the question why pro-inflammatory adipokines on the one hand are upregulated in the obese state, and have beneficial effects after exercise on the other hand. Both, adipokines and myokines do have autocrine effects within their corresponding tissues. In addition, they are involved in an endocrine crosstalk with other tissues. Depending on the extent and the kinetics of adipo-myokines in serum, these molecules seem to have a beneficial or an adverse effect on the target tissue.


2017 ◽  
Vol 22 ◽  
pp. 154-170
Author(s):  
Andrzej Czajowski

Politica towards killing people in social conflicts. Theoretical-methodological lectureThere are two sides of life: its continuation to natural death and premature annihilation. These two processes occur in parallel, subjecting to nature and culture. This means that human life, regardless of natural condi­tions, depends in some respects on tradition and politica politics and policy. People primarily protect life, but at the same time kill people and prevent killing in order to meet a number of needs. Often the cause of killing is the clash of those aims and then the killing is used to settle conflicts. Politica has a contradictory role in killing people: on the one hand counteracts this phenomenon, and on the other hand favors. De­pending on the relationship between politica and killing, we differentiate killing politica, politica facilitating killing, anti-killing politica and non-killing politica.The nature and implications of politica involvement in killing of people in conflicts depend on the nature of the conflict. Another is the relation of politica to this phenomenon when the conflict is non-political and the other when it is political.Politica — from its advent to our modern times — is transformed into: apparently killing and encouraging killing, giving way to ever more visible counteracting killing and non-killing.


2018 ◽  
Vol 17 (2) ◽  
pp. 147-161
Author(s):  
Fitri Yuliana

Di satu sisi, penekanan modernisme pada rasionalitas dan historisitas telah menghasilkan kristologi yang kritis-objektif. Di sisi lain, pascamodernisme yang berepistemologi pluralis menghasilkan kristologi yang subjektif. Menanggapi dan menjembatani dua sisi persoalan ini, pendekatan hermeneutis redemptive-historical diajukan sebagai pendekatan alternatif injili. Pendekatan yang berpusat pada Kristus sebagai kulminasi sejarah penebusan (seperti yang disaksikan Alkitab) ini mengaitkan tiga horizon yaitu: textual, epochal, dan canonical untuk menginterpretasikan teks Kitab Suci secara holistik. Pendekatan ini menganalisis sintaksis, konteks sastra, konteks sejarah dan genre-nya (textual horizon), mengaitkannya dengan sejarah penebusan (epochal horizon), dan melihatnya dalam terang keutuhan kanon (canonical horizon). Penggabungan ketiga unsur tersebut menekankan dinamika pemenuhan janji Allah dalam kulminasi tersebut. Dengan demikian, pendekatan hermeneutis redemptive historical dapat mengarahkan orang Kristen pembacaan dan penafsiran Alkitab yang kristosentris. Kata-kata kunci: Pendekatan Redemptive-Historical, Epistemologi, Kristologi Modern Kristologi Pascamodern, Hermeneutika Injili Kristosentris On the one hand, the emphasis of modernism on rationality and historicity has produced a critical-objective Christology. On the other hand, post-modernism with a pluralist epistemology produces subjective Christology. Responding to, and bridging the two sides of this problem, the redemptive-historical hermeneutical approach is proposed as an alternative evangelical approach. The Christ-centered approach as the culmination of the history of redemption (as witnessed to in the Bible) links three horizons, namely: textual, epochal, and canonical to interpret the text of the Scriptures holistically. This approach analyzes syntax, literary context, historical context and its genre (textual horizon), links it to the history of redemption (epochal horizon), and sees it in the light of the canon (canonical horizon). The combination of these three elements emphasizes the dynamic fulfillment of God’s promises. Thus, the historical redemptive hermeneutical approach can lead Christians to read and interpret the Christocentric Bible. Keywords: Redemptive-Historical Approach, Epistemology, Modernist Christology, Post-modernist Christology, Christ-centered Evangelical Hermeneutics


Author(s):  
Jeffrey G. Silcock

Luther does not develop a theology of hope because hope is not the central driver of his mature theology. Central for him is rather faith in the promise of God, which gives rise to hope as well as love. There are two sides to justification that correspond to the now/not-yet character of Luther’s eschatology. On the one hand, we are already righteous through the gift of Christ’s righteousness, which we have in spe but not yet in re. On the other hand, the hope of righteousness strengthens us against sin as we wait for the perfection of our righteousness in heaven. However, in the final analysis, the basis of our hope is not the incipient righteousness which has begun in us (in re) as we gradually grow in holiness and righteousness, but Christ’s own perfect righteousness which he imputes to us through faith (iustitia aliena). For hope can only be rock-solid if it is grounded not on anything within us, but on Christ alone. The early Luther has a very different view of things because, before 1518, he is still very much under the influence of Augustine, which means that justification is primarily a process that goes on within a person’s heart rather than, as in the later Luther, faith in God’s word of promise that comes to a person from outside and gives what it says. The dominant theological concept in Luther’s early work is the theology of humility, which is predicated on the view that God must first humble you and cause you to despair, before he can raise you up and give you hope. Since here faith is not yet oriented to the promise but defined by humility, it has to remain uncertain, as does hope. In the later Luther, on the other hand, faith gives rise to confidence and hope because it is firmly grounded in God’s word of promise, which is always reliable because God does what he says. With his faith firmly grounded in Christ, Luther knows that he can weather all the trials and struggles of life; in fact, he can even look forward to death, since for Christians death is but the door to life with God forever. For Luther, Christ is the only hope for a hopeless world. For him, this is not wishful thinking but is rock-solid because it is based on the promise of the crucified and risen Lord. This is also the basis of the Christian hope for eternal life in the presence of the Triune God, together with the renewed creation and all the hosts of heaven.


Panggung ◽  
2012 ◽  
Vol 22 (2) ◽  
Author(s):  
F.X. - Widaryanto

ABSTRACT There are two sides of the paradox associated with the problem of dance formulation and catego- rization that can not be regarded easily. On the one hand, dance is a phenomenon of complexity, in which the intertextuality will embody a complicated contextual phenomenon. On the other hand, the step of categorization has a nature which facilitates someone to observe the existing various phenom- ena in a similarity of properties that tend to lead to a simplification.The development of very fast-moving art is not often followed by adequate category and categori- zation for the purpose of the study. This paper attempts to restore awareness of the concept of corpo- reality with the reality of the complexity, and reconsider and formulate the dance categorization in a creative tradition occured in Urban communities in Bandung in the period of 2000 to 2011. Keywords: corporeality, complexity, categorization, and dance.


1969 ◽  
Vol 5 (1) ◽  
pp. 85-97 ◽  
Author(s):  
John Knox

C. A. Campbell has written: ‘Almost everyone…takes it to be in principle intelligible to ask whether the self can survive the destruction of its body. But it is taken by no one to be in principle intelligible to ask whether the self can survive the destruction of its mind.’ But is it, after all, so clearly nonsense to suppose that a self can survive the destruction of its mind? This at least is the question I shall raise in this paper. The word ‘can’ in my title should thus be understood in its purely logical sense. For the question, really, is whether or not one can intelligibly speak of a self's surviving the destruction of its mind. By the term ‘self’ I refer to that which is supremely unique in what one calls ‘oneself’; to that aspect or element, in other words, which most decisively distinguishes one self-conscious individual from other such individuals. Now the self thus regarded as the source of one's uniqueness on the one hand, and the self conceived of as the source of one's inner unity on the other, would seem to be but two sides of a single coin. For whatever helps to account for an individual's being identical with itself through internal diversity—or for its being a single individual—must also help, and help in an equal degree, to account for its not being identical with any other individual—or for its being a particular individual; and the converse of this seems equally evident.


The author has examined the structure of the crystalline lens of the eye of a great variety of animals belonging to each of the four classes of Vertebrata; and has communicated in this paper a detailed account of his observations, arranged according as they relate to structures more and more complex. In a former paper, published in the Philosophical Transactions for 1833, the lens of the Cod fish was taken as the type of the simplest of these structures, in as much as all the fibres of which it is composed converge, like the meridians of a globe, to two opposite points, or poles, of a spheroid or lenticular solid; both of which poles are situated in the axis of vision. The structure which ranks next in respect of simplicity is that exhibited in the Salmon, among fishes; in the Gecko, among reptiles; and in the Hare, among Mammalia. It presents at each pole two septa placed in one continuous line, in different points of which all the fibres proceeding from the one surface to the other have their origin and termination. A structure somewhat more complex is met with in the lenses of most of the Mammalia, and is particularly exemplified in the lion, the tiger, the horse, and the ox. Three septa occur at each pole in the form of diverging lines inclined to one another at angles of 120°. The next degree of complexity is presented in the lens of the whale, the seal, and the bear, which contain, instead of three, four septa on each side, placed at right angles to each other in the form of a cross. In some specimens of lenses of whales and seals the author observed two septa from each pole, forming one continuous line, from each of the extremities of which proceeded two others, which were at right angles relatively to one another : so that there were in all five on each surface. The most complex structure is that of the lens of the elephant, which exhibits three primary septa diverging at equal angles from the pole, and at their extremities bifurcating into two additional septa, which are inclined to each other at angles of 60°, these latter being the real septa, to which the fibrous radiations are principally related. In some lenses of the elephant the author found the three septa immediately proceeding from the poles exceedingly short, and approaching to evanescence ; so that he has no doubt that occasionally they may be found to have disappeared, and that the other six septa will then all diverge from the poles, like the radii ot a hexagon, at angles of 60°. In all the preceding cases, where the arrangement of the fibres is symmetrical on the two sides, the septa on the opposite surface of the lens occupy positions which are reversed with respect to one another; thus in the simple case of the double septa at each pole, the line formed by those of the posterior surface is situated at right angles to that formed by the septa of the anterior surface. Where there are three divergent septa at each pole, the direction of those on the one side bisect the angles formed by those on the other side; and again, where the septa form a rectangular cross, those of one surface are inclined 45° to those of the other surface.


Author(s):  
Krista K. Thomason

The introduction surveys the philosophical literature about shame. Philosophers have long been troubled by the dual nature of shame. On the one hand, it seems to be an emotion that is central to the development of virtue. On the other hand, it arises in cases that have no obvious moral import and it can hinder rather than help moral progress. Much of the philosophical literature has aimed to find a way to reconcile these two sides of shame by explaining away or de-emphasizing one of the two sides. This introduction raises questions about the viability of those strategies and provides an outline for the rest of the book.


Author(s):  
William H. Kimbel ◽  
Yoel Rak ◽  
Donald C. Johanson ◽  
Ralph L. Holloway ◽  
Michael S. Yuan

Among the largest Plio-Pleistocene hominin skulls found to date, A.L. 444-2 is bigger, though not by much, than an average female gorilla’s skull. At first glance, A.L. 444-2 assumes a somewhat simian appearance, the outcome of a relatively small braincase combined with an inclined frontal squama and prognathic jaws. However, this apelike appearance is offset by several distinctive hominin features: a very tall face that is much less prognathic than would be expected from the skull’s general simian-like appearance; a deep, vertical mandibulosymphyseal profile; delicate supraorbital elements; and the absence of a supratoral sulcus intervening between the frontal squama and the forward-jutting supraorbital element. Nevertheless, the characteristics that account for the skull’s hominin appearance demonstrate a certain uniqueness, which is manifested in the disproportion between the considerable total height of the face and the great size of its constituent elements (primarily the zygomatic and maxillary bones), on the one hand, and the delicateness of the supraorbital element and the almost negligible degree of its anterior projection, on the other. An apparent unevenness emerges along the vertical axis of the face between its upper portion—the orbits, including the elements above and between them—and its lower portion, that is, the elements below the level of orbitale down to gnathion. Undoubtedly, part of this appearance stems from the heavy, somewhat vertical, deep, and anteriorly bulbous symphyseal region of the mandible. The corresponding region in the African apes, in contrast, is transversely pinched, as its two sides converge downward toward the midline. Furthermore, the region slopes inferoposteriorly; in anterior view, it is tucked under the alveolar element and hence is less exposed than in A.L. 444-2. The preservation of the mandible of A.L. 444-2 and its occlusion with the upper dental arcade afford a unique opportunity to evaluate some of the characteristics of an entire A. afarensis skull. Two standard measurements can be recorded: the distance between gnathion and the estimated site of nasion—a measure of the total height of the face—which is 150 mm, and the distance between gnathion and basion, estimated at 157 mm.


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