Morality’s Disvalue

2020 ◽  
pp. 105-131
Author(s):  
Simon Robertson
Keyword(s):  
Moral Values ◽  
Pain And Suffering ◽  
Promising Line

This and the next chapter turn to Nietzsche’s worries about the value of moral values. The present chapter focuses on objections he raises to specific moral values and features: Mitleid, equality, and blame/guilt. However, it argues, although his objections may be psychologically astute, as arguments against morality they are unconvincing. Nevertheless, there is a deeper concern underlying his objections, which gives rise to a different and more promising line of criticism, explored in Ch.6. The present chapter also includes an excursus on the value of pain and suffering, introducing two ideas we return to at various points: that pain/suffering can be constitutively (not just instrumentally) valuable; and that ‘good’ and ‘bad’ are not entirely separable.

Clinical Update: Pain and Suffering

2003 ◽  
Vol 8 (1) ◽  
pp. 5-5
Author(s):  
Sheila Wendler
Keyword(s):  
Subjective Experience ◽  
Personal Injury ◽  
Treatment Interventions ◽  
Medical Expenses ◽  
Affective Component ◽  
Pain Behaviors ◽  
The Social ◽  
Patient’S Experience ◽  
Pain And Suffering ◽  
And Training

Abstract Attorneys use the term pain and suffering to indicate the subjective, intangible effects of an individual's injury, and plaintiffs may seek compensation for “pain and suffering” as part of a personal injury case although it is not usually an element of a workers’ compensation case. The AMA Guides to the Evaluation of Permanent Impairment (AMA Guides), Fifth Edition, provides guidance for rating pain qualitatively or quantitatively in certain cases, but, because of the subjectivity and privateness of the patient's experience, the AMA Guides offers no quantitative approach to assessing “pain and suffering.” The AMA Guides also cautions that confounders of pain behaviors and perception of pain include beliefs, expectations, rewards, attention, and training. “Pain and suffering” is challenging for all parties to value, particularly in terms of financial damages, and using an individual's medical expenses as an indicator of “pain and suffering” simply encourages excessive diagnostic and treatment interventions. The affective component, ie, the uniqueness of this subjective experience, makes it difficult for others, including evaluators, to grasp its meaning. Experienced evaluators recognize that a myriad of factors play a role in the experience of suffering associated with pain, including its intensity and location, the individual's ability to conceptualize pain, the meaning ascribed to pain, the accompanying injury or illness, and the social understanding of suffering.

Pain and Suffering

1969 ◽  
Vol 14 (2) ◽  
pp. 100-101
Author(s):  
RICHARD A. STERNBACH
Keyword(s):  
Pain And Suffering

For the Pain and Suffering Caused, We Say, “Sorry”

PsycCRITIQUES ◽  
2009 ◽  
Vol 54 (18) ◽  
Author(s):  
Catherine Scott
Keyword(s):  
Pain And Suffering

Measures Used to Establish Pain and Suffering

1999 ◽  
Author(s):  
M. T. Boccaccini ◽  
S. L. Brodsky
Keyword(s):  
Pain And Suffering

PEMIKIRAN PENDIDIKAN SPIRITUAL SYAIKH 'ABD AL-QADIR AL-JILANIY

ALQALAM ◽  
2015 ◽  
Vol 32 (1) ◽  
pp. 196
Author(s):  
Badrudin Badrudin
Keyword(s):  
Moral Education ◽  
Education System ◽  
Teaching Method ◽  
Moral Values ◽  
Islamic Education ◽  
Religious Leaders ◽  
Spiritual Education ◽  
Educational Materials ◽  
Educational Thought ◽  
The Core

The Principles of Islam requirehuman to maintain  and improve their moral values BuT in fact, many  Moslems  face problems of moral deteriora tion, crisis of beliefs, and moral decadence that happenin all aspects of life. This moral deterioration is often associated by  the  experts  of  education  with the failure of educat ion. The failure of education relates to the education system that has various components that affect each other. The elements needed in the education system are the goal of education , educators, students, tool s,  and  natural  surroundings. The results of this study indicate that the essence of  spiritual  learning obligations according to Syaikh 'Abd al-Qadir al-Jilaniy is araising the total of  truth towards  Allah SWT's path.  The aims of the learning areto implement knowledge and clean  the heart (tazkiyyah al-nafs) from worldly characters and the lust of dirtiness to ma'rifatullah. Spiritual educators are  those who  practice  the law of Allah, clean the heart and  guide  students to the  safety of life  in the Hereafter . Learners constantly face Allah and obey Him, do not meet the call besides Allah, listen  to  the  call  of  Allah  and implement everything stated in the Qur ·an  and  the  Prophet tradition. Teaching method used is the method of mau'izhah, sima',  ahwal ,   and   muhasabah  fial-nafs (introspection). Educational materials are  based  on  the  basics  of  spiritual education in the Qur'an, the Prothet tradition. and the opinion of Muslim religious leaders who have noble characters and integrate science.  Moral education  is  the core of Islamic education. The implications of the spiritual educational thought of Syaikh 'Abd al-Qadir al-Jilaniy toward the reality of Islamic education in Indonesia is the emphasis of moral education that leads to a balance relationship  between  the  exoteric  and esoteric aspects of the learning process.

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