Deontology and Moral Rules

2021 ◽  
pp. 356-382
Author(s):  
Chris Roberts ◽  
Jay Black
Keyword(s):  
Moral Rules

The Sophists

2009 ◽  
Author(s):  
Michael Gagarin ◽  
Paul Woodruff
Keyword(s):  
Common Interests ◽  
Moral Rules

This article shows that important questions remain to be answered about the topics the sophists studied and taught, and their views, both positive and negative, about truth, religion, and convention. The sophists are united more by common methods and attitudes than by common interests. All sophists, for example, challenged traditional thinking, often in ways that went far beyond questioning the existence of the gods, or the truth of traditional myths, or customary moral rules, all of which had been questioned before. Gorgias, for example argued that nothing exists; Protagoras found fault with Homer's Greek; and Antiphon presented arguments for the innocence of someone who seems obviously guilty. In challenging traditional views, the sophists liked to use deliberately provocative, sometimes paradoxical arguments that seem aimed at capturing the audience's attention rather than enlightening them.

Thoughtful Economic Man: Essays on Rationality, Moral Rules and Benevolence.Gay Meeks

Ethics ◽  
1993 ◽  
Vol 103 (3) ◽  
pp. 572-574
Author(s):  
Donald C. Hubin
Keyword(s):  
Economic Man ◽  
Moral Rules

Thinking in terms of law and mortality

1998 ◽  
Vol 7 (1) ◽  
pp. 7-20 ◽  
Author(s):  
K Greenawalt
Keyword(s):  
Country Of Origin ◽  
Cultural Property ◽  
Avoidance Strategies ◽  
Standards Of Conduct ◽  
Moral Rules ◽  
Moral Behaviors ◽  
National Governments ◽  
The Relationship

The author lays a blueprint for distinctions between legal and moral rules and socially accepted behavior, situations in which these distinctions set different standards of conduct, and the relationship among them. Several of the more common paradigms of cultural property disputes are then fit into the patterns of legal and moral rules and obligations, thus establishing a framework for the discussion of how to evaluate ethical or moral behaviors in varying circumstances. The author also considers the relevance of deontological and consequentialist arguments for the return of cultural property, as well as avoidance strategies by which a country of origin can make a claim for restitution while ignoring the long-term questions of the legitimacy, power, and responsibilities of national governments. The author concludes by emphasizing the difficulties in basing arguments concerning cultural property on moral evaluations and conclusions.

Regulatory comments as tools of family socialization: A comparison of Estonian, Swedish and Finnish mealtime interaction

2002 ◽  
Vol 31 (5) ◽  
pp. 655-678 ◽  
Author(s):  
TIIA TULVISTE ◽  
LUULE MIZERA ◽  
BOEL DE GEER ◽  
MARJA-TERTTU TRYGGVASON
Keyword(s):  
Cultural Differences ◽  
Early Adolescents ◽  
Family Interaction ◽  
Early Adolescent ◽  
Family Socialization ◽  
Conversational Partner ◽  
Moral Rules ◽  
Sociocultural Contexts ◽  
Family Mealtimes

The present study's aim is to pinpoint the characteristics of verbal socialization in family interaction in five different sociocultural contexts. Families with early adolescent children (M = 11.5 years) were compared with regard to regulatory comments issued during family mealtimes. Three monocultural groups consisted of 20 Estonian, 20 Swedish, and 20 Finnish families living in their countries of origin; two bicultural and bilingual groups consisted of 20 Estonian and 20 Finnish families residing in Sweden. Regulatory comments were defined as utterances aimed at influencing the conversational partner to behave according to social and conversational rules. Contrary to expectations, cultural differences were not found in discussions dealing with table manners and conversational rules, but the number of comments on perceived violations of moral rules was much greater in the Swedish material. Swedish early adolescents commented significantly more than their Estonian and Finnish counterparts, indicating more asymmetrical communication in Estonian and Finnish families.

scholarly journals ETHICAL PRINCIPLES OF SOCIETY AS REGULATORY FACTORS OF CIVIL LAW OF UKRAINE: THE ISSUE OF VALIDITY

2019 ◽  
pp. 16-20
Author(s):  
V. Кroitor
Keyword(s):  
Civil Law ◽  
The Other ◽  
Ethical Principles ◽  
Regulatory Requirements ◽  
Regulatory Factors ◽  
Other Hand ◽  
Moral Rules ◽  
The Law ◽  
The One

The article studies the issue of scientific and practical validity of applying ethical principles of society as regulatory factors of civil law of Ukraine. Taking into account the lack of validity of ethical principles of society as regulatory factors, the author attempts to make a correlation between the content of such principles of civil law as fairness, integrity and reasonableness, on the one hand, and ethical principles of the society, on the other hand. The author of the paper proves that it is inappropriate to apply the provisions of morality as regulatory factors for the regulation of civil relations. The conclusion on the objection to the civil regularity of ethical principles of society is based on several theses. Firstly, moral rules are not formalized, which creates a threat of arbitrary interpretation of their content. Secondly, ethical principles do not have a definite source of origin. Thirdly, the fundamental ethical rules have already been taken into account in the content of the principles of fairness, integrity and reason, which in turn create competition between the two types of regulatory factors. Unreasonable duplication of regulatory requirements reduces the functionality of the law, complicates the perception of its requirements. The competition between the principles of law and the ethical principles of society must be eliminated by refusing to give the latter the function of regulatory factors. The author of the paper does not deny the possibility of taking into account the ethical principles of society while regulating the relations that have been neglected by the "official law".

scholarly journals Agariya Vinaya, Sanksi dan Implementasinya Bagi Umat Buddha

2019 ◽  
Author(s):  
warsito
Keyword(s):  
Negative Aspect ◽  
Positive Aspect ◽  
Moral Foundation ◽  
Moral Rules ◽  
The Government ◽  
Primary Basis ◽  
The Buddha

Sila as the moral foundation for the implementation of the Dhamma is further a law which if obeyed will bring goodness and if not obeyed will cause man can not advance his inner qualities. But the followers of the Buddha are of two kinds: the Gharavas (the householder) and the Pabbajita (the ascetics). Therefore the Buddha set different rules for both. The moral rules for the householders are known as Sila while the rules for monks are known as Vinaya, though in fact both are Vinaya. Sila has many meanings. First, it means norms (rules), rules of life, commands. Second, it also states the inner state of the living order, which can mean 'attitude, civilization, behavior, manners' and so on.The hallmark of the precepts is order and tranquility. In Buddhism, precepts are the primary basis for the implementation of religious teachings, encompassing all the attitudes and qualities that belong to the moral and ethical teachings of Buddhism. The nearest cause of precepts is Hiri and Otappa. Sila as a moral exercise for the laity (Gharavasa) consists of various types. Based on the aspect of the sila (negative aspect), the precepts done by 'avoiding', consist of: Pancasila Buddhis, Atthasila, Dasasila, carita-sila (positive aspect), ie sila done by way of 'doing' in the suttas for example: Vyagghapajja Sutta, Maha Manggala Sutta, Sigalovada Sutta, Parabhava Sutta.Agariya Vinaya is a regulation for Buddhist Buddhists whose families include Pancasila, Atthangasila (uposathasila) and Dasasila. The narrower meaning of the household vinaya is the Buddhist Pancasila. The development of Buddhist Pancasila is done by implementing the Panca Dhamma. The precepts for mankind are mere moral and classified Pakati Sila. In contrast to the precepts for the monks coupled with the punishment issued by the Sangha. Any violation committed Gharavasa in the form of moral sanctions from the resident community, for example: expelled from the area, ostracized and others. If the offense is categorized as severe (such as killing or stealing) then the offender may be subject to sanction by the government in which he / she resides. But any offense committed by a Gharavasa will not cause him to be expelled from his status as Gharavasa.Keywords: Agariya Vinaya, Sanctions, Buddhists

Philosophical Impediments to Citizens’ Use of Science

2017 ◽  
Author(s):  
Jonathan Baron
Keyword(s):  
Public Policy ◽  
Nature Of Science ◽  
Main Role ◽  
Policy Issues ◽  
Proper Role ◽  
Self Interest ◽  
The Future ◽  
The Creation ◽  
Moral Rules

This chapter discusses three impediments to proper use of science in the creation of public policy. First, citizens and policymakers follow moral rules other than those that involve consequences, yet the main role of science in policy is to predict outcomes. Second, citizens believe that their proper role is to advance their self-interest or the interest of some narrow group, thus ignoring the relevance of science to policy issues that affect humanity now and in the future. Third, people fail to understand the nature of science as grounded in actively open-minded thinking, thus giving it an advantage over some alternative ways of forming beliefs.

Flexible Morality, Respectful Choices, Smaller Transgressions

2013 ◽  
Author(s):  
Lara Deeb ◽  
Mona Harb
Keyword(s):  
Clear Cut ◽  
Specific Activities ◽  
Moral Rules

Cafés are places where people are essentially forced to take a stance on the morality of specific activities, not only by choosing whether to partake, but also by passively accepting others' participation in their presence. Because many of the moral “rules” about the sorts of things one can do in a café—like listen to music or smoke argileh—are not clear-cut, cafés require people to navigate complex moral terrain in order to have fun while feeling good about themselves. This chapter takes up a number of these debatable activities in order to show how more or less pious Shi'i Muslims, especially youths, employ moral flexibility in their discourses and practices of leisure. In some cases, people negotiate among different rubrics of morality, while in others they choose to ignore particular tenets or disagree about the accuracy of a rule in the first place.

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