Moral Knowledge from Others

2019 ◽  
pp. 59-105
Author(s):  
Sarah McGrath

This chapter explores a number of philosophical issues raised by the possibility of arriving at moral views by relying on other people. I defend the Moral Inheritance View, according to which a person whose earliest moral views are inherited from her social environment might very well have substantial moral knowledge even before she is in a position to begin critically reflecting upon or reasoning about those views. More generally, I argue that other people are in principle potentially rich sources of moral knowledge. To the extent that we have reservations about the propriety of forming moral views by relying on others—as opposed to through the exercise of our own autonomous judgment—what is legitimate in those reservations does not derive from its being impossible to acquire moral knowledge in this way, but rather from other sources.

2008 ◽  
Vol 2008 (2) ◽  
pp. 209-234 ◽  
Author(s):  
Wolfgang Kersting

Within the Kantian ethics consciousness of the moral principle is a fact of reason which cannot be grounded in any antecedent data, empirical or rational. Hegel however argues that the fact of reason is necessarily embedded in the fact of „Sittlichkeit“, that a pure reason is an empty and chimerical construction, that moral knowledge is unavoidably rootet in the contingent moral convictions of the given cultural and social environment. This essay defends Hegel’s critique of Kant’s moral philosophy and – by generalizing Hegel’s hermeneutic approach – sketches the outlines of an explicatory concept of ethics which contradicts the scientistic understanding of moral philosophy characteristic for Kant, the utilitarianism and the supporters of discourse ethics likewise.


2019 ◽  
Vol 8 (2) ◽  
pp. 148-169
Author(s):  
Rispan Rispan ◽  
Ajat Sudrajat

 This study aims to examine the values ​​contained in kalosara local wisdom, so that these values ​​can be integrated into historical learning as a reinforcement of student character. The method used in this research is descriptive qualitative method. This is based on the problem being studied in a qualitative descriptive manner which requires observation, interviews, reviewing documents, testing the validity of the data through the stages of triangulation, in revealing interpretative significance as answers in solving research problems. The results showed that kalosara is a guide that affects the lives of the Tolaki people from ancient times to the present. The existence of empowerment if reflected in the form of behavior in various sectors of life, thus making if as a guide as well as controlling the behavior in creating a harmonious social environment. As for the values ​​contained in the Kalosara local wisdom, among others: the value of leadership which consists of unity and unity (medulu mepoko'aso), harmony of harmony, purity, justice (ate pute penao moroha), security, peace, justice, welfare (morini mbu'umbundi) monapa mbu'undawaro), shame (kohanu), mutual cooperation (samaturu), and manners (meiro'u) which include mutual respect (mombekapona-pona'ako), and mutual love (mombekamei-meiri'ako). Integrating Kalosara local wisdom values ​​in history learning is very important, in addition to making history learning more interesting and meaningful, it can also function as a tool for strengthening students' character in facing current and future challenges. So students have moral knowledge, moral feelings, and moral actions in understanding the noble values ​​in their culture.   Penelitian ini bertujuan untuk mengkaji nilai-nilai yang terkandung dalam kearifan lokal kalosara, sehingga nilai tersebut dapat di integrasikan kedalam pembelajaran sejarah sebagai penguatan karakter siswa. Metode yang digunakan dalam penelitian ini adalah metode kualitatif desktiftif. Hal tersebut didasari oleh masalah yang diteliti bersifat deskriftif kualitatif yang membutuhkan observasi, wawancara, mengkaji dokumen, menguji keabsahan data melalui tahapan triangulasi, dalam mengungkap kebermaknaan secara interpretatif sebagai jawaban dalam pemecahan masalah penelitian. Hasil penelitian menunjukan bahwa kalosara merupakan suatu pedoman yang mempengaruhi kehidupan masyarakat Tolaki dari zaman dahulu hingga sekarang. Eksistensi keberdayaan kalo terefleksikan dalam wujud perilaku pada berbagai sektor kehidupan, sehingga menjadikan kalo sebagai pedoman sekaligus pengontrol perilaku dalam menciptakan lingkungan sosial yang harmonis. Adapun nilai yang terkandung dalam kearifan lokal kalosara antara lain: nilai kepemimpinan yang berintikan persatuan dan kesatuan (medulu mepoko’aso), keserasian keharmonisan, kesucian, keadilan (ate pute penao moroha), keamanan, kedamaian, keadilan, kesejahteraan (morini mbu’umbundi monapa mbu’undawaro), rasa malu (kohanu), gotong royong (samaturu), dan sopan santun (meiro’u) yang meliputi saling menghormati (mombekapona-pona’ako), dan saling mengasihi (mombekamei-meiri’ako). Pengintegrasian nilai-nilai kearifan lokal kalosara dalam pembelajaran sejarah sangat penting, selain menjadikan pembelajaran sejarah semakin menarik dan bermakna, juga dapat berfungsi sebagai alat bagi penguatan karakter peserta didik dalam menghadapi tantangan masa kini dan masa depan. Sehingga peserta didik memiliki pengetahuan moral, perasaan moral, dan tindakan moral dalam memahami nilai luhur dalam kebudayaannya.


2019 ◽  
Vol 42 ◽  
Author(s):  
Justin F. Landy

Abstract May expresses optimism about the source, content, and consequences of moral judgments. However, even if we are optimistic about their source (i.e., reasoning), some pessimism is warranted about their content, and therefore their consequences. Good reasoners can attain moral knowledge, but evidence suggests that most people are not good reasoners, which implies that most people do not attain moral knowledge.


Author(s):  
Thomas Mößle ◽  
Florian Rehbein

Aim: The aim of this article is to work out the differential significance of risk factors of media usage, personality and social environment in order to explain problematic video game usage in childhood and adolescence. Method: Data are drawn from the Berlin Longitudinal Study Media, a four-year longitudinal control group study with 1 207 school children. Data from 739 school children who participated at 5th and 6th grade were available for analysis. Result: To explain the development of problematic video game usage, all three areas, i. e. specific media usage patterns, certain aspects of personality and certain factors pertaining to social environment, must be taken into consideration. Video game genre, video gaming in reaction to failure in the real world (media usage), the children’s/adolescents’ academic self-concept (personality), peer problems and parental care (social environment) are of particular significance. Conclusion: The results of the study emphasize that in future – and above all also longitudinal – studies different factors regarding social environment must also be taken into account with the recorded variables of media usage and personality in order to be able to explain the construct of problematic video game usage. Furthermore, this will open up possibilities for prevention.


1983 ◽  
Vol 28 (2) ◽  
pp. 134-135
Author(s):  
Louise Cherry Wilkinson

1991 ◽  
Vol 36 (2) ◽  
pp. 146-147
Author(s):  
Mollie B. Condra

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