Introduction: Money and Moral Capital

2020 ◽  
pp. 1-24
Keyword(s):  
2004 ◽  
Vol 32 (1) ◽  
pp. 83-100 ◽  
Author(s):  
Fan Lizhu ◽  
James D. Whitehead

2006 ◽  
Vol 38 (3) ◽  
pp. 245-270 ◽  
Author(s):  
Claudia Derichs ◽  
Andrea Fleschenberg ◽  
Momoyo Hüstebeck

2021 ◽  
Vol 4 ◽  
pp. 18-25
Author(s):  
Aleksandar Fatić ◽  

The paper examines the concept of individual and collective value identities based an emotionalist understanding of values. The main perspective it discusses is one where emotions are the most important practical instruments for the clarification of individual and collective values. The argument implies that moral emotions are not irrational, but have a logic of their own which can reliably pinpoint the persons’ value system; emotions are thus crucial building blocks of an ethics which is able to enhance personal and moral identity. This particular ecology of moral emotions is pivotal in crisis periods, such as the global pandemics, wars or system crashes, either economic, or political, security, diplomatic or cultural. In the current circumstances, where the already shaken individual and collective values throughout the world have been shaken by the Covid 19 pandemic, understanding identities as fundamentally couched in moral emotions may be critical to saving our cultures and our legacies of social and moral capital.


2021 ◽  
pp. 61-73
Author(s):  
Ramin Jahanbegloo

A democratic society which fails to accept the necessity of heretical personalities cannot long remain democratic. B.R. Ambedkar was well aware of this fact, but he also knew that his moral capital as a leader with an egalitarian vision did not provide him with the sufficient legitimacy to call into question laws of the Hindu religion and those of a temporal Hindu state or society. To his honour, Ambedkar stood all alone in his rejection of unjust laws and regulations in pre- and post-independent India.


2004 ◽  
Vol 27 (4) ◽  
pp. 607-621 ◽  
Author(s):  
Ruben Gowricharn
Keyword(s):  

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