Universalizability of Moral Values and Moral Relativism

2016 ◽  
Vol 115 ◽  
pp. 419-443
Author(s):  
Hoayoung Youn
Keyword(s):  
Moral Values ◽  
Moral Relativism

Individualisation as a social-cultural process and morality

2020 ◽  
Vol 29 ◽  
pp. 11-33
Author(s):  
Janusz Mariański
Keyword(s):  
Subject Matter ◽  
Moral Values ◽  
Moral Relativism ◽  
The Other ◽  
Human Being ◽  
Cultural Process ◽  
Self Development ◽  
The Subject ◽  
Moral Choices ◽  
Individual Human

In this article, the issue of structural individualisation, which is one of the results of social modernisation, is adopted as the subject-matter. In the processes of individualisation, it is, first and foremost, the importance of an individual human being and matters relevant to their life, including the obligation to make constant choices in all the aspects of life, that is placed emphasis upon. In the aspect of values, the process of individualisation means transfer from values seen as responsibilities (related to duties) to values connected with self-fulfilment (self-development). The consequence of individualisation is the significant changes in the realm of morality: departing from traditional moral values and standards, permissivism and moral relativism, the destruction of normativity, and the secularisation of morality. On the other hand, it creates the opportunity to determine one's own moral choices and shapean autonomous moral personality.

Moral relativism

2018 ◽  
Author(s):  
Max Kölbel
Keyword(s):  
Moral Values ◽  
Moral Relativism ◽  
Cross Cultural ◽  
Moral Judgments ◽  
Moral Norms ◽  
Philosophical Discussion ◽  
Or Groups

In philosophical discussions, the term 'moral relativism' is primarily used to denote the metaethical thesis that the correctness of moral judgments is relative to some interesting factor, for example, relative to an individual’s or group’s moral norms. Outside philosophy, for example in anthropology, sociology or ethnology, 'moral relativism' can also denote the thesis that there is significant cross-cultural or inter-personal diversity as to the moral values that are accepted or adhered to – following Brandt (1967), this is often called 'descriptive moral relativism'. Also following Brandt, a further sense of 'moral relativism' is often distinguished and labelled 'normative moral relativism'. Unlike metaethical moral relativism, normative moral relativism is supposed to involve ethical and not just metaethical claims, such as, for example, that what an individual (or a group) considers morally right or wrong to do, is in fact right or wrong for them to do. Given the general implausibility of such claims, this sense of the term seems to be linked to the frequent polemical or derogatory use of the term, in which it is taken for granted that moral relativism is a position that ought to be avoided. Serious philosophical discussion of moral relativism has no need for the derogatory notion, and it is only indirectly concerned with empirical descriptive theses of cross-cultural or interpersonal divergence of moral views, namely in so far as they are sometimes adduced as evidence for metaethical moral relativism. Hence this article focuses on the metaethical thesis that the correctness of moral judgments is relative to, for example, individuals or groups, or their systems of value.

Moral Disagreement and Moral Relativism

1994 ◽  
Vol 11 (1) ◽  
pp. 80-115 ◽  
Author(s):  
Nicholas L. Sturgeon
Keyword(s):  
Moral Values ◽  
Moral Relativism ◽  
Moral Disagreement ◽  
Pluralistic Society ◽  
Common Response ◽  
Deep Disagreements

In any society influenced by a plurality of cultures, there will be widespread, systematic differences about at least some important values, including moral values. Many of these differences look like deep disagreements, difficult to resolve objectively if that is possible at all. One common response to the suspicion that these disagreements are unsettleable has always been moral relativism. In the flurry of sympathetic treatments of this doctrine in the last two decades, attention has understandably focused on the simpler case in which one fairly self-contained and culturally homogeneous society confronts, at least in thought, the values of another; but most have taken relativism to have implications within a single pluralistic society as well. I am not among the sympathizers. That is partly because I am more optimistic than many about how many moral disagreements can be settled, but I shall say little about that here. For, even on the assumption that many disputes are unsettleable, I continue to find relativism a theoretically puzzling reaction to the problem of moral disagreement, and a troubling one in practice, especially when the practice involves regular interaction among those who disagree. This essay attempts to explain why.

A Collapse of Trust: Reconceptualizing the Crisis of Historicism

2008 ◽  
Vol 2 (1) ◽  
pp. 63-82 ◽  
Author(s):  
Herman Paul
Keyword(s):  
Twentieth Century ◽  
Moral Values ◽  
Moral Relativism ◽  
Moral Justification ◽  
The Past ◽  
Early Twentieth Century

AbstractThis essay redefines the crisis of historicism as a collapse of trust. Following Friedrich Jaeger, it suggests that this crisis should be understood, not as a crisis caused by historicist methods, but as a crisis faced by the classical historicist tradition of Ranke. The "nihilism" and "moral relativism" feared by Troeltsch's generation did not primarily refer to the view that moral universals did not exist; rather, they expressed that the historical justification of bildungsbürgerliche values offered by classical historicism did no longer work. In Niklas Luhmann's vocabulary, this is to say that moral values could no longer be trusted on historical grounds. But when the "reduction of complexity" offered by classical historicism collapsed, Troeltsch's generation faced a justification problem: what other modes of justification, if any at all, were available in a time of increasing secularization and growing feelings of discontinuity with the past? In identifying the crisis of historicism with this moral justification problem, this essay helps explain why such debts of despair could be reached in the early-twentieth-century disputes over historicism.

Moral values in pupil self-government

1913 ◽  
Author(s):  
Henry Neumann
Keyword(s):  
Moral Values

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.

Ethics in the Judiciary System of Bangladesh

1970 ◽  
Vol 1 (2) ◽  
pp. 34-36
Author(s):  
Mehedi Imam
Keyword(s):  
Rule Of Law ◽  
Judicial Independence ◽  
Moral Values ◽  
The Other ◽  
Considerable Time ◽  
Ethical Knowledge ◽  
Judicial Practice ◽  
Independent Judiciary ◽  
Role Players ◽  
High Level

In Bangladesh, demand for judicial independence in practice has been a much debated issue and the demand is fulfilled but expectation of people is not only limited to have an independent judiciary but to have an impartial system and cadre of people, which will administer justice rationally being free from fear or force. The independence of judiciary and the impartial judicial practice are related concepts, one cannot sustain without the other and here existence as well as the need of practicing impartiality is well recognized. But the art of practicing impartiality does not develop overnight as it’s related to development of one’s attitude. It takes a considerable time resulting from understanding, appreciating and acknowledging the moral values, ethics and professional responsibility. The judiciary includes Judges, Advocates mostly who are expected to demonstrate a high level of moral values and impartiality towards people seeking justice and ‘rule of law’. This is true that bench officers and clerks are also part of the process to ensure rule of law with same level of participation by the law enforcing agencies such as police. However the paper includes only those who either join judiciary as Judge/Magistrate or Advocate to explore level and extent of ethical knowledge they receive being key role players of the system. DOI: http://dx.doi.org/10.3329/bioethics.v1i2.9628 Bangladesh Journal of Bioethics 2010; 1(2): 34-36

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