The Fairness Argument Against Catholic Integralism

2021 ◽  
pp. 174387212110541
Author(s):  
Kevin Vallier
Keyword(s):  
Moral Order ◽  
Political Values ◽  
The World

Political philosophers are overwhelmingly liberal: freedom and equality are the fundamental political values. Yet, in much of the world, people adopt religious anti-liberalisms. States must bring people into harmony with the cosmic moral order, not protect their autonomy. In this essay, I argue against Catholic integralism, the most intellectually sophisticated and long-standing Christian anti-liberalism. Most people believe that we should treat peoples of all race, nationalities, and creeds as equals. But Catholic integralism treats people unequally according to their creed because it coercively privileges one creed above all others—its own. So integralism treats its citizens unfairly.

scholarly journals Myth in the Context of African Traditional Histories: Can it be Called “Applied History”?

2005 ◽  
Vol 32 ◽  
pp. 485-491 ◽  
Author(s):  
S.A. Shokpeka
Keyword(s):  
Subject Matter ◽  
Religious Life ◽  
Moral Order ◽  
Inanimate Object ◽  
Cultural Artifacts ◽  
Comprehensive Examination ◽  
The World ◽  
Definition Of ◽  
Final Answer

For the reconstruction of history from oral sources, four broad types are usually distinguishable. These are myth, legend, songs, and what Phillips Stevens calls “popular history.” All of them fall under the generic heading of “folklore”—a term which is so broad in its application that it could include nearly all expressive aspects of culture. The only type that we will concern ourselves with in this study is myth. A comprehensive examination of the issue in question in the study requires a definition of the word myth; an examination of the characteristics of “applied history;” and the application of these characteristics to myth with a view to finding out any point of agreement between them, before a final answer will be given to the question whether “myth in the context of African traditional histories,” can be called applied history.The Advanced Learner's Dictionary of Current English defines myth as a “story handed down from olden time, containing the early beliefs of a race.” Vansina identifies myths by their subject matter and talks about them as those stories which “deal with and interpret the relations between the natural and the supernatural and are concerned with all that part of religious life that lies beyond the moral order. “ He says that they “attempt to explain the world, the culture, the society … in terms of religious causes.” McCall, for his part, refers to myths as “stories concerning the supernatural, the activities of deities, spirits and semi-divine heroes on the origin of the world, mankind and cultural artifacts and institutions which usually are said to have been achieved through the instrumentality of these sacred beings.” Afigbo, in turn, considers myths as having the “tendency to explain historical institutions and development by appeal to non-historic factors and forces”—as stories that see “the supernatural acting at times through the agency of man, at times through the agency of the lower animals and other times even through the agency of inanimate object, as the original and continuing causes of motion in a society.”

scholarly journals The problem of evil in Hinduism

2010 ◽  
Vol 21 (1) ◽  
pp. 209-224
Author(s):  
Zoran Kindjic
Keyword(s):  
Physical World ◽  
Problem Of Evil ◽  
Dark Side ◽  
Moral Order ◽  
Educational Purpose ◽  
The World ◽  
The Problem Of Evil ◽  
The Times ◽  
Unity Of Opposites

After having pointed to the different religious concepts of the origin of evil, the author focuses on the discussion of Hinduism as a typical paradigm of monism. Since the Indian deities are actually manifestations of the eternal arch principle, they contain within themselves the unity of opposites, i.e. they have both light and dark side. Evil which affects an individual is interpreted as sinning against the universal cosmic and moral order. The doctrine that man's destiny is determined by one's deeds in the previous incarnations is almost widely accepted in India. The idea of karma at the same time provides the cosmic justice and releases God from the responsibility for evil in the world. The impersonal law of karma also has the educational purpose. The whole world derived from the brahman and under the process of evolution. Through the numerous lives and the different experiences, suffering from the consequences of one's own behavior, an individual learn from the spiritual lessons. In the times of the cosmic crises, when evil prevails in the world, Vishnu incarnates in the figure of avatar to win over evil and to restore the blocked evolution. Although evil is defeated, it still cannot be entirely uprooted from the physical world. The salvation for man is possible only after dissolving personal ego and having enlightened oneself, transcends to the sphere of dualism.

scholarly journals Identification of Nepal’s Soft Power

2021 ◽  
Vol 11 ◽  
pp. 49-65
Author(s):  
Binod Khanda Timilsana
Keyword(s):  
Soft Power ◽  
Public Diplomacy ◽  
Process Model ◽  
Power Measurement ◽  
Power Indices ◽  
Political Values ◽  
Hard Power ◽  
Natural Beauty ◽  
The World ◽  
Foreign Policies

Soft power, according to Nye, is a particular power of attraction to a state based on the appeal of its culture, political values, and foreign policies (Nye Jr. 2004, p. 11, 2008, p. 96). In the changing paradigms of state powers from military strength, economic might, political power, technological competency to soft power endeavors, identification of own soft power is the process of measuring own strength. Hard power measures can be observed from out sides as well but soft power potentialities will not appear easily without systematic attempt to expose them in front of international actors. Hard power measurement is easy and more exact than soft power qualities. There are very limited academic attempts visible in identification of Nepal’s soft power. Great soft powers of the world are visible and measurable through soft power indices developed by different think tanks and research agencies. The soft power 30 and Global Soft Power Index are exemplary forums engaged in ranking states in terms of soft powers. Reputation, influence, political values, culture, foreign policies, enterprise, culture, digital, governance, engagements and education are the indicators of soft power. The newly explained taxonomy of soft power includes four subunits of soft power namely resources, instruments, receptions and outcomes. Buddhism is a powerful soft power resource of Nepal. Conflict resolution and peace process model of Nepal is another potential soft power. Culture, engagement in multilateral global and regional forum, natural beauty with the world is highest Mt. Everest, diasporic community of Nepal, social networks, public diplomacy and personal diplomacy are remarkable soft power properties of Nepal. Nonetheless, identification of Nepal’s soft power is in very preliminary phase.

The world of English language teaching: Creating equity or inequity?

2018 ◽  
Vol 24 (1) ◽  
pp. 60-70 ◽  
Author(s):  
Denise E. Murray
Keyword(s):  
Social Practice ◽  
English Language ◽  
Teacher Educators ◽  
Language Teaching ◽  
English Language Teaching ◽  
Teacher Education Programs ◽  
Global Competition ◽  
Population Mobility ◽  
Political Values ◽  
The World

English language teaching takes place in a variety of different contexts around the globe, contexts that are affected by the megatrends of global competition, population mobility, and technological interconnectedness. These trends have resulted in increased demand for English as a tool for advancement individually and nationally. However, because language is a social practice, the introduction of English within existing linguistic, sociocultural, and political values and practices can create tensions. Learners investment in learning English depends on the extent to which they and their communities envisage any benefits from English or are positioned by societal forces. Additionally, local educational practices or quality may militate against the learning of English. English may therefore be rejected by communities or may maintain current societal inequities. Teachers, teacher educators, and teacher education programs need to be aware therefore that English teaching is not neutral, but a complex educational change.

Burial

2017 ◽  
Author(s):  
Mihwa Choi
Keyword(s):  
Focal Point ◽  
General Pattern ◽  
Social Groups ◽  
Well Being ◽  
Moral Order ◽  
Confucian Tradition ◽  
Social Imaginaries ◽  
Burial Practices ◽  
The Public ◽  
The World

Burials had become a focal point of some Confucian efforts to build a socio-moral order based on Confucian norms. “Simple burial,” idealized by scholar-officials, used a simple pit tomb with minimal burial items, based on the mainstream Confucian tradition of rejecting literary and material expression of the concrete social imaginaries of the world-beyond. Its focus rested with a tomb inscription tablet highlighting the public accomplishments and virtue of the deceased. On the other hand, many rich merchants were able to conduct a “lavish burial,” believing that the material furnishing of the tomb would actually influence the soul’s transitional process and its well-being in the world-beyond. Nevertheless, there were some exceptional cases that did not fit into the general pattern of correlations between social groups and burial practices, which suggests that tombs tended to remain as private spaces.

Aleksandras Shtromas

2006 ◽  
Vol 18 (1) ◽  
pp. 75-92
Author(s):  
Leonidas Donskis ◽  
Keyword(s):  
Soviet Union ◽  
Moral Order ◽  
Political Scientist ◽  
Social Scientists ◽  
East European ◽  
American Scholar ◽  
The Soviet Union ◽  
The World ◽  
Post Communism ◽  
Political Thinker

Aleksandras Shtromas (1931-1999), a British-American scholar, became an eminent figure in his native Lithuania, yet Westem social scientists have yet to discover this human rights activist, Soviet dissident, and political thinker. Shtromas had no doubts about the inexorable collapse of the Soviet Union, resting his analysis on the assumption that communism was unable to provide any viable social and moral order. The vast majority of the Soviet intelligentsia had become skilled at the ideological cat-and-mouse games, wrestling wth Soviet Newspeak and censorship, and employing an Aesopian language in order to survive and remain as decent as possible in a world of brainwashing and lies. A gifted prophet of post-communism, Shtromas was the only political scientist in the world who took the disintegration of the Soviet Union as early as the late 1970s as an ongoing process. This essay links Shtromas' legacy to the great East European dissenters.

Lines and Criss-Crossings: Hyperlinks in Australian Indigenous Narratives

2005 ◽  
Vol 116 (1) ◽  
pp. 24-35 ◽  
Author(s):  
Barbara Glowczewski
Keyword(s):  
New Technologies ◽  
Social Performance ◽  
Northern Territory ◽  
Aboriginal Peoples ◽  
Moral Order ◽  
Contemporary Culture ◽  
Cd Rom ◽  
Cultural Foundations ◽  
The World ◽  
Australian Community

The issue of an ethical approach to pleasure does not imply a religious or moral order, but a constant re-evaluation of how each image or representation of any contemporary culture (Indigenous, musical, professional, digital, etc.) impacts on social justice, equity, tolerance and freedom. Two attempts of anthropological restitution developed with Aboriginal peoples for a mixed audience are presented here. The first is a CD-ROM ( Dream Trackers: Yapa Art and Knowledge of the Australian Desert), focused on one Central Australian community (Lajamanu in the Northern Territory), while the second is an interactive DVD ( Quest in Aboriginal Land) based on films by Indigenous filmmaker Wayne Barker, juxtaposing four regions of Australia. Both projects aim to explore and enhance the cultural foundations of the reticular way in which many Indigenous people in Australia map their knowledge and experience of the world in a geographical virtual web of narratives, images and performances. The relevance of games for anthropological insights is also discussed in the paper. Nonlinear or reticular thinking mostly stresses the fact that there is no centrality to the whole but a multipolar view from each recomposed network within each singularity, a person, a place (a Dreaming in the case of Aboriginal cultures), allowing the emergence of meanings and performances, encounters, creations as new original autonomous flows. Reticular or network thinking, I argue, is a very ancient Indigenous practice but it gains today a striking actuality thanks to the fact that our so called scientific perception of cognition, virtuality and social performance has changed through the use of new technologies.

scholarly journals Anarchism in the Web of Transnational Social Movements

2019 ◽  
Vol 25 (2) ◽  
pp. 373-394 ◽  
Author(s):  
Christopher Chase-Dunn ◽  
John Aldecoa ◽  
Ian Breckenridge-Jackson ◽  
Joel S. Herrera
Keyword(s):  
Network Analysis ◽  
Political Values ◽  
Contemporary World ◽  
Transnational Social Movements ◽  
The Social ◽  
The World ◽  
Formal Network ◽  
The 19Th Century ◽  
Local Levels ◽  
The Web

Anarchists have played a visible and significant role in global civil society since the 19th century and in the New Global Left since it emerged in the 1990s. Horizontalism and social libertarianism have been central components of the contemporary World Revolution and were also important in the world revolutions of 1968 and 1989. Anarchists have participated in the Social Forum process at the global, national and local levels and, in various ways, have influenced the contemporary world revolution far beyond their numbers. We use surveys from Social Forums to examine how self-identified actively involved anarchists are similar or different from other attendees. We also conduct a formal network analysis to examine the links that the anarchists have with other social movement themes. Despite the small number of self-identified anarchists, our findings suggest that anarchist organizational approaches and political values are widely shared among the activists who have been involved in the Social Forum process.

Morality at dinnertime: The sense of the Other as a practical accomplishment in family interaction

2017 ◽  
Vol 29 (1) ◽  
pp. 43-62 ◽  
Author(s):  
Renata Galatolo ◽  
Letizia Caronia
Keyword(s):  
Social Interaction ◽  
Everyday Life ◽  
The Other ◽  
Analytic Approach ◽  
Moral Order ◽  
Family Dinner ◽  
Everyday Activities ◽  
The World ◽  
Powerful Means ◽  
Moral Dimensions

Since Garfinkel brought our attention to the moral order implied in everyday activities, studies on social interaction have described the practices through which members constitute the moral dimensions of everyday life. Drawing on Duranti’s notion of the ‘sense of the Other’, this article illustrates how mundane morality is presupposed and (re)constructed in the micro-order of everyday life. Examples of video-recorded family dinner interactions are discussed, adopting a conversation analytic approach. The analysis illustrates how the sense of the Other is made relevant by parents as an organizing principle of ongoing activities and ‘talked into being’ to manage ordinary tasks (e.g. pursuing synchronicity and distributing food). The analysis reveals that parents use siblings as a resource to embody the ‘generalized other’ and socialize children to take the other’s perspective. Our study contributes to demonstrating the relevance of looking at ordinary practices as powerful means through which members orient to a moral version of the world and treat it as a natural one.

Sign in / Sign up

Export Citation Format

Share Document