Being Agreeable

2019 ◽  
pp. 193-216
Author(s):  
Karen Stohr
Keyword(s):  
Social Norms ◽  
Social Practice ◽  
Gender And Race ◽  
The Social ◽  
Willingness To Help ◽  
Appropriate Responsiveness

This chapter focuses on the social practice of being agreeable. The practice consists in the appropriate acknowledgment of other people in social gatherings, appropriate responsiveness to their needs and claims, and an appropriately cheerful disposition. The social practice of presenting oneself as open to engagement with other people and willing to respond to their claims is important to the normative space that constitutes a good moral neighborhood. In that space, people are able to carry out their projects and live up to their various commitments. The practice of agreeableness reinforces our willingness to help each other with those projects and enables us to count on others in return. Like self-deprecation, the social practice of agreeableness has the potential to undermine moral neighborhoods, particularly when it is used to reinforce troubling social norms about gender and race.

scholarly journals Translation of Abbreviations in International Relations (IR)

2021 ◽  
Vol 4 (9) ◽  
pp. 117-133
Author(s):  
Fatemeh Hosseinzadeh
Keyword(s):  
International Relations ◽  
Social Norms ◽  
Social Practice ◽  
Target Language ◽  
Translation Strategies ◽  
Social Conventions ◽  
Translation Practice ◽  
The Social ◽  
Linguistic Structures ◽  
Inherent Part

Abbreviation, as an old phenomenon in linguistics, is an inherent part of the technical texts and daily communications and as time goes on, making and using abbreviations is rapidly growing. The widespread usage of abbreviations has brought these linguistic formations into the field of translation. The present study aims to investigate differences in translation strategies of abbreviation when they appear in texts produced in different discourses and genres that need to be translated following social norms and conventions of the target language. To analyze abbreviations, their linguistic structures have been thoroughly discussed and they were analyzed according to the taxonomy proposed by Mattiello (2013). Fairclough`s (1995) model of CDA has been adopted to show that translation, as it deals with language, is a social practice and social conventions and norms govern the translation strategies of abbreviations adopted by translators. In this regard, a corpus of 300 abbreviations was circulated. 150 abbreviations were collected from 5 translated books from English to Persian in the field of IR and their translation strategies were compared to 150 abbreviations that were translated in news texts concerning the same genre. The result indicated that while abbreviations in Persian scientific books were mostly borrowed, abbreviations in Persian news texts were translated by descriptive strategy. This implies that translation practice is inconsistent with the social norms and conventions of the target language society and it is the genre and discourse of the text that determines how a text must be translated.   

Conclusion

2021 ◽  
pp. 177-180
Author(s):  
Carey Seal
Keyword(s):  
Social Norms ◽  
Social Practice ◽  
Social Background ◽  
Social World ◽  
Social Dimensions ◽  
Critical Practice ◽  
Art Of Living ◽  
Philosophical Language ◽  
The Social ◽  
The Given

Seneca’s description of the social dimensions of philosophy, and his use of social background in clarifying and defending his conception of what philosophy is and can be, marks not a retreat from but rather a vindication and extension of the Socratic ideal of philosophy as a critical practice. Seneca does not simply encode social norms in philosophical language, but rather in his writings stages a subtle interplay between the two that shows both how philosophy necessarily takes its beginnings from an existing social world and how philosophy’s scrutiny of that world can yield challenging and unexpected conclusions. Seneca gives us a philosophy that is neither a complacent recapitulation of the given nor an arid abstraction decoupled from social practice, but rather a genuine art of living.

Conceptual Baggage of Empirical Research

2020 ◽  
pp. 32-51
Author(s):  
Christoph Möllers
Keyword(s):  
Social Norms ◽  
Empirical Research ◽  
Social Practice ◽  
Moral Realism ◽  
David Hume ◽  
Time And Space ◽  
Normative Power ◽  
The Social ◽  
Kantian Philosophy

This chapter argues that when philosophical theories of normativity miss the mark concerning the social practice of normativity, they thereby miss a side of the normative that is empirically accessible and can be recognized and described in time and space. In order to substantiate this claim, four models are examined so as to explicate how they relate to the question of social norms' empirical recognizability. The first concerns the rationalization of the normative through generalizability, as drawn from Kantian philosophy. Next, the chapter covers a model drawn from David Hume concerning the empiricization of the normative. Power, or the absorption of the normative, is next discussed. Finally, the chapter studies moral realism.

Good Reasons?

2020 ◽  
pp. 3-31
Author(s):  
Christoph Möllers
Keyword(s):  
Social Norms ◽  
Social Practice ◽  
Decisive Role ◽  
Practical Philosophy ◽  
Reasons For Action ◽  
Adequate Description ◽  
Philosophical Discourse ◽  
The Social ◽  
Definition Of ◽  
Philosophical Debates

This chapter attempts to identify discursive commonalities in a critical manner. If categories from practical philosophy are of significance for understanding social norms and how these can be adequately described, then taking a look at the philosophical discourse provides an entry point. Of course, speaking of practical philosophy as such is somewhat limiting in light of the sheer breadth of such discourse, even more so in that philosophical debates are contentious not only in their solutions but in the very definition of problems. However, the chapter makes the attempt nevertheless. Its focus here is driven by the presumption that at least the identification of problems is not too vague an enterprise in contemporary practical philosophy, and that it indeed plays a decisive role for a theory of the normative. Möllers analyzes the deficits of philosophical concepts of normativity, focusing on theories that conceive of norms as reasons for action. He concludes that they fail to offer an adequate description of the social practice of the normative.

Interpreting Heidegger on das Man (1995)

2017 ◽  
Keyword(s):  
Social Norms ◽  
Being And Time ◽  
The Social ◽  
Mode Of Being

In their debate over Dreyfus’s interpretation of Heidegger’s account of das Man in Being and Time, Frederick Olafson and Taylor Carman agree that Heidegger’s various characterizations of das Man are inconsistent. Olafson champions an existentialist/ontic account of das Man as a distorted mode of being-with. Carman defends a Wittgensteinian/ontological account of das Man as Heidegger’s name for the social norms that make possible everyday intelligibility. For Olafson, then, das Man is a privative mode of Dasein, while for Carman it makes up an important aspect of Dasein’s positive constitution. Neither interpreter takes seriously the other’s account, though both acknowledge that both readings are possible. How should one choose between these two interpretations? Dreyfus suggests that we choose the interpretation that identifies the phenomenon that the work is examining, gives the most internally consistent account of that phenomenon, and shows the compatibility of this account with the rest of the work.

Can Humanism be the Social Norm?

2020 ◽  
Author(s):  
Sharon D. Welch
Keyword(s):  
Social Norms ◽  
Social Norm ◽  
Human Cognition ◽  
Human Reasoning ◽  
Individual Freedom ◽  
Social Divisions ◽  
The Social

Assaults on truth and divisions about the nature of wise governance are not momentary political challenges, unique to particular moments in history. Rather, they demonstrate fundamental weaknesses in human reasoning and core dangers in ways of construing both individual freedom and cohesive communities. It will remain an ongoing challenge to learn to deal rationally with what is an intrinsic irrationality in human cognition and with what is an intrinsic tendency toward domination and violence in human collectivities. In times of intense social divisions, it is vital to consider the ways in which humanism might function as the social norm by, paradoxically, functioning in a way different from other social norms. Humanism is not the declaration that a certain set of values or norms are universally valid. At its best and most creative, humanism is not limited to a particular set of norms, but is, rather, the commitment to a certain process in which norms are continuously created, critically evaluated, implemented, sustained or revised. Humanism is a process of connection, perception, implementation, and critique, and it applies this process as much to itself as to other traditions.

Humanism in Europe

2020 ◽  
Author(s):  
Stefan Schröder
Keyword(s):  
World War Ii ◽  
Social Practice ◽  
Ideal Types ◽  
Secular Humanism ◽  
Group Type ◽  
The Social ◽  
Political Environments ◽  
Free Thought ◽  
Multiple Secularities ◽  
Secular Humanist

This chapter addresses secular humanism in Europe and the way it is “lived” by and within its major institutions and organizations. It examines how national and international secular humanist bodies founded after World War II took up, cultivated, and transformed free-religious, free-thought, ethical, atheist, and rationalist roots from nineteenth century Europe and adjusted them to changing social, cultural, and political environments. Giving examples from some selected national contexts, the development of a nonreligious Humanism in Europe exemplifies what Wohlrab-Sahr and Burchardt call “Multiple Secularities”: different local or national trajectories produced a variety of cultures of secularity and, thus, different understandings of secular humanism. Apart from this cultural historization, the chapter reconstructs two transnational, ideal types of secular humanism, the social practice type, and the secularist pressure group type. These types share similar worldviews and values, but have to be distinguished in terms of organizational forms, practices, and especially policy.

scholarly journals Exploring Chinese people’s attitudes towards “going through the backdoor”

2021 ◽  
Vol 15 ◽  
pp. 183449092199329
Author(s):  
Tulips Yiwen Wang ◽  
Allan B. I. Bernardo
Keyword(s):  
Social Practice ◽  
Social Cognitive ◽  
Chinese Society ◽  
Adaptive Responses ◽  
Total N ◽  
Perceptions Of Fairness ◽  
The Social ◽  
Personal Connections ◽  
Back Door ◽  
People’S Attitudes

The present investigation explored Chinese people's attitudes toward the social practice of going “through the back door” or zouhoumen. Zouhoumen is an informal approach to achieve one’s goal through personal connections (called guanxi). We propose that Chinese people distinguish between different acts of zouhoumen and propose at least two types that differ in terms of social cognitive aspects, and that the two types evoke different perceptions of fairness that shape attitudes towards zouhoumen. Two experiments (total N = 414) provided evidence for the differentiation between facilitative zouhoumen and expropriative zouhoumen and also explore the role of type of guanxi in attitudes towards the two types of zouhoumen. Both experiments indicated that facilitative zouhoumen was less unacceptable than expropriative zouhoumen, but there were no marked differences in attitudes between zouhoumen involving expressive or instrumental guanxi. The results support a more nuanced theoretical account of a pervasive social phenomenon in Chinese society that we assume is adaptive responses to features of Chinese historical socioeconomic context.

scholarly journals When time becomes personal. Aging and personal identity

2021 ◽  
Author(s):  
Christian Sternad
Keyword(s):  
Social Norms ◽  
Personal Identity ◽  
Physical Process ◽  
Phenomenological Analysis ◽  
Human Existence ◽  
Phenomenological Method ◽  
The Social ◽  
Future Self ◽  
Social Level

AbstractAging is an integral part of human existence. The problem of aging addresses the most fundamental coordinates of our lives but also the ones of the phenomenological method: time, embodiment, subjectivity and intersubjectivity, and even the social norms that grow into the very notion of aging as such. In my article, I delineate a phenomenological analysis of aging and show how such an analysis connects with the debate concerning personal identity: I claim that aging is not merely a physical process, but is far more significantly also a spiritual one as the process of aging consists in our awareness of and conscious relation to our aging. This spiritual process takes place on an individual and on a social level, whereas the latter is the more primordial layer of this experience. This complicates the question of personal identity since it will raise the question in two ways, namely who I am for myself and who I am for the others, and in a further step how the latter experience shapes the former. However, we can state that aging is neither only physical nor only spiritual. It concerns my bodily processes as it concerns the complex reflexive structure that relates my former self with my present and even future self.

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