Ancient Comedy Reloaded: Aesthetics and Moral Reflection in Lessing’s Rewriting of Plautus

Monatshefte ◽  
2019 ◽  
Vol 111 (2) ◽  
pp. 177-191
Author(s):  
Giovanna Pinna
Keyword(s):  
Moral Reflection

Buchbesprechungen

2007 ◽  
Vol 2007 (1) ◽  
pp. 219-246
Author(s):  
Ingo Günzler ◽  
Karl Mertens ◽  
Pascal Delhom ◽  
Christian Grüny ◽  
Don E. Marietta Jr. ◽  
...  
Keyword(s):  
Phenomenological Approach ◽  
Moral Reflection

Maurice Merleau-Ponty: Causerien 1948. Radiovorträge; Alessandro Delcò: Merleau-Ponty et l’expérience de la création. Du paradigme au schème; Christian Grüny: Zerstörte Erfahrung. Eine Phänomenologie des Schmerzes; Don E. Marietta Jr.: Beyond certainty. A phenomenological approach to moral reflection; Franz Gmainer-Pranzl: Heterotopie der Vernunft. Skizze einer Methodologie interkulturellen Philosophierens auf dem Hintergrund der Phänomenologie Edmund Husserls

Fostering Moral Reflection and Perception in College

2008 ◽  
Vol 9 (5) ◽  
Author(s):  
Laurie D Casteen ◽  
Elizabeth M Gibson ◽  
Patricia M Lampkin
Keyword(s):  
Moral Reflection

Moral Disability, Moral Injury, and the Flight from Vulnerability

2018 ◽  
Author(s):  
Virginia L. Warren
Keyword(s):  
Sense Of Self ◽  
Well Being ◽  
Moral Injury ◽  
Controversial Issues ◽  
Moral Reflection ◽  
Moral Value ◽  
Self Identity ◽  
Moral Conviction ◽  
Moral Importance

This chapter explores the concept of moral disability, identifying two types. The first type involves disabling conditions that distort one’s process of moral reflection. Examples include the incapacity to consider the long-term future, to feel empathy for others, and to be honest with oneself. A noteworthy example of self-deception is systematically denying one’s own—and humanity’s—vulnerability to the power of others, to accidents, and to having one’s well-being linked to that of others and the eco-system. Acknowledging vulnerability often requires a new sense of self. The second type includes incapacities directly resulting from ‘moral injury’—debilitating, self-inflicted harms when one violates a deeply held moral conviction, even if trying to remain true to another moral value. Examining moral disabilities highlights the moral importance of self-identity. More progress may be made on controversial issues if we discuss who we are, how we connect, and how we can heal.

The Ambivalent Relationship of Japan's Soft Power Diplomacy andPrincess Mononoke: Tosaka Jun's philosophy of culture as moral reflection

2014 ◽  
Vol 15 (4) ◽  
pp. 683-698 ◽  
Author(s):  
KOSUKE SHIMIZU
Keyword(s):  
International Relations ◽  
Soft Power ◽  
Critical Reflection ◽  
Academic Discipline ◽  
Point Of View ◽  
Current Debate ◽  
Left Wing ◽  
Moral Reflection ◽  
The West ◽  
Soft Power Diplomacy

AbstractCulture is a demanding word, particularly when it is used in the context of the contemporary academic discipline of international relations (IR). It is often employed in order to distinguish one identity from another, allegedly illuminating idiosyncrasies embedded in a particular society or group of people. The essentialized understanding of culture is also detectable in the case of the current debate on the non-Western international relations theories (IRT). Non-Western politicians and scholars often employ the term culture in order to distinguish their values from alleged Western values. However, culture has another important function mainly advanced by a left-wing Kyoto School philosopher Tosaka Jun, that is, culture as a mirror for critical reflection for morality (Tosaka, 1966). This article is based on Tosaka's argument that culture has an important function for moral reflection beyond that of a mere means to identify one's distinctiveness from the West, and it criticizes Japan's soft power diplomacy or the total absence of it from that point of view. It also argues that this absence is the result of the soft power discourse's over-simplified interpretation of culture that results in confrontation between the West and the rest, particularly when it is employed in non-Western IRT discourses. Towards the end, I examine Miyazaki Hayao's films,Princes Mononokein particular, as examples of cultural works facilitating a moment of critical reflection, and I extract embedded messages of relevance to critical reflection on contemporary IR literature, particularly non-Western literature.

scholarly journals The importance of moral reflection and self-reported data in a dictator game with production

2010 ◽  
Vol 36 (1) ◽  
pp. 105-120 ◽  
Author(s):  
Alexander W. Cappelen ◽  
Astri Drange Hole ◽  
Erik Ø. Sørensen ◽  
Bertil Tungodden
Keyword(s):  
Dictator Game ◽  
Moral Reflection ◽  
Reported Data

scholarly journals Moral Reflection as Hermeneutical

1987 ◽  
Vol 35 (2) ◽  
pp. 230-239
Author(s):  
Ramon Reyes
Keyword(s):  
Moral Reflection

TV genres’ moral value: The moral reflection of segmented TV audiences

2016 ◽  
Vol 53 (4) ◽  
pp. 417-426 ◽  
Author(s):  
Tonny Krijnen ◽  
Marc Verboord
Keyword(s):  
Moral Reflection ◽  
Moral Value

Violence, War, and Capital Punishment in For the Life of the World: Toward a Social Ethos of the Orthodox Church

2021 ◽  
pp. 095394682110453
Author(s):  
Philip LeMasters
Keyword(s):  
Capital Punishment ◽  
Orthodox Church ◽  
Moral Reflection ◽  
Power Structures ◽  
The World ◽  
Underlying Causes ◽  
Causes Of Violence ◽  
Spiritual Resources ◽  
The Church ◽  
Social Ethos

In response to the challenges presented by violence, war, and capital punishment, For the Life of the World: Toward a Social Ethos of the Orthodox Church argues that foundational liturgical, canonical, and spiritual resources invite the Church to manifest a foretaste of the fullness of God’s peace amidst the brokenness of a world that remains tragically inclined toward taking the lives of those who bear the divine image and likeness. It also summons the Church to engage people and power structures toward the end of enacting practical reforms that ameliorate the underlying causes of violence, a task especially urgent in light of the powerful weapons and technologies employed by governments today. While reflecting distinctive Orthodox sensibilities on the topics it addresses, the document also presents points of commonality with other Christian traditions of theological and moral reflection, especially concerning the obligation to take realistic initiatives in peacemaking.

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