The experience of moral interaction of students with other people: a pedagogical aspect

The paper actualizes the problem of a persons formation as a moral person with virtues. The directions of moral education, contributing to the formation of a moral personality, are indicated, and the need to highlight the formation of the experience of moral interaction with other people among university students as an aspect of moral education is argued. It is substantiated that the experience of moral interaction of students with other people is the result of the implementation of a special type of relationship in which moral values are actualized, taking the form of motives of actions and actions of students in relation to other people, which in such an experience reflecting moral practice as a set of real actions of a student, the world of morality and its inherent values is being realized. The methodological grounds for identifying the structure of the experience of moral interaction of students with other people are revealed: scientific provisions on the reflection in the fundamental structure of experience of the fundamental structure of the world; scientific provisions on individual morality, mediating the relationship between external factors that determine the behavior of a person and its internal (social, moral) meaning. The structural components of the experience of moral interaction of students with other people are highlighted: cognitive, motivational-value, communicative and behavioral components and the possibilities of identifying these components are argued. It is substantiated that the allocation of the cognitive component is based on the idea of the correspondence of behavior to knowledge; the allocation of a motivational-value component - on the position of the guiding role in human activity of motives, the form of which values take; highlighting the communicative component - on the interpretation of communication as one of the types of interaction that has a moral component; the allocation of the behavioral component - on the provisions of moral practice.

Can Ethical Political Leadership Restore Public Trust in Political Leaders?

This article presents findings from a qualitative study (via in-depth interviews with 121 local political leaders from 65 local authorities in the UK) that aims to understand how ethical leadership practices can restore public trust in political leaders. The study finds that being a moral person, an ethical political leader sets good examples of behaviour, sets the tone at the top and challenges those who do not behave ethically, as well as encourages, supports and rewards those who perform and conduct themselves well. As a result, the level of public trust in political leaders is likely to increase gradually.

Abay’s «Tolyk Adam» ın the Age of Globalization

The article attempts to identify the conceptual philosophical ideas of the great thinker Abai in the conditions of the modernizing Kazakh society, in the age of globalization and information technologies, to reveal the ideological potential of Abai's creativity in solving the problems of spiritual development of Kazakhstan. In the era of globalization and post-industrial society, it is important to form spiritual values of a person, therefore, without claiming to cover all aspects of Abay's work, namely, on the material of the work «Words of Edification», the authors investigated the nature and essence of the philosophical and ideological ideas of the great thinker to understand the concept of «tolyk adam». This concept of «tolyk adam» will contribute to the formation of national identity and spiritual development of the people as an intellectual nation. Abai criticized traditions that did not correspond to high morals. The great thinker founded a new worldview, new spiritual values, which are fundamentally different from everything that was in the traditional culture of the Kazakhs. Abay developed a new ideal of a perfect person, «tolyk adam», who strives for knowledge, is a highly moral person, recognizes freedom of choice and responsibility. The moral code of the great humanist: «Adam bol», which means the ability to navigate in this world and the ability to choose and take responsibility, these words of Abai should become a reference point for generations.

Moral Paragons, but Crummy Friends: The Case of Snitching

Loyalty to one’s co-workers and friends is an important moral value that benefits and strengthens employee relationships. Yet, an employee’s loyalty-based obligations may be tested when they witness a friend engage in wrongdoing that could negatively impact their organization. Across five pre-registered studies (N = 1,089), we examine how relationship-based loyalty obligations impact how people evaluate an employee who decides to snitch or not snitch after witnessing another employee’s transgressions. We consistently find that a witness who snitches (vs. doesn’t snitch) is seen as more moral, more hirable, and as having higher leadership potential (Studies 1-4b) and that this effect is insensitive to relationship-based loyalty obligations (i.e., whether the transgressor and witness are friends; Studies 2 and 3). We also demonstrate that snitches are not seen as more moral when snitching on non-moral transgressions (Study 3) and that the benefits of snitching for perceived moral character are moderated if the witness somehow benefits from turning in the wrongdoer, suggesting that their behavior is selfishly motivated (Study 4a–4b). Of course, snitching is not costless: in all of our studies, snitching on friends makes one appear disloyal and a bad potential friend. These results highlight important instances where fulfilling loyalty-obligations is not a part of what it means to be a moral person. We discuss implications for loyalty, moral psychology, and whistleblowing, as well as the practical implications for organizations.

Debate on the Ethics of Developing AI for Lethal Autonomous Weapons

In this philosophical debate on the ethics of developing AI for Lethal Autonomous Weapons, Jai Galliott argues that a “blanket prohibition on ‘AI in weapons,’ or participation in the design and engineering of artificially intelligent weapons, would have unintended consequences due to its lack of nuance.” In contrast to Galliott, John Forge contends that “the only course of action for a moral person is not to engage in weapons research.”

influence of globalization processes on the formation of the personality of the younger generation

This article is devoted to the research of the influence of globalization processes on the formation of the personality of the younger generation. The article substantiates the statement that the globalization of the socio-political, state-legal and financial-economic development of national societies and states leads to the formation within the framework of the dominant on a global scale social concepts as the prevailing models of person: anti-religious person; a global person; a person of a new morality (an anti-moral person); a person consuming. At the same time, the processes of globalization transform both the mechanism of the formation of the personality of the younger generation and the results of its functioning. The paper formulates and substantiates a system of measures to minimize the negative impact of globalization processes on the formation of the personality of the younger generation, including by making appropriate changes to international and national legislation.

‘Our Traditions Will Kill Us!’: Negotiating Marriage Celebrations in the Face of Legal Regulation of Tradition in Tajikistan

Based on extensive ethnographic research in northern Tajikistan, this article examines the implications of the law ordering traditions and rituals (tanzim), including marriage celebrations, in Tajikistan. At the centre of my analysis is the figure of a state employed ‘worker of culture’, Farkhod, whose family was affected by recent, rather militant, attempts by the state to regulate tradition. By following the story of his daughter’s wedding, I analyse how Farkhod tries to reconcile his roles of a caring father, a respectful community member, and a law-abiding citizen. I argue that the tanzim exacerbates the mismatch between the government’s attempts to impose a rigid notion of tradition and promote the idea of a certain kind of modern citizen, and people’s own understandings of being a modern and moral person having a good wedding.

Emociones morales e identidad personal

El capítulo IV de De la ética a la metafísica es dedicado por Julia Iribarne al estudio del surgimiento de la cuestión de la identidad personal en el pensamiento de Husserl. El objetivo, trazado al inicio del cap., es la exposición de una suerte de “arqueología del sujeto” la cual tiene lugar entre dos polos: por un lado, lo que Husserl denomina fluyente presente viviente y, por otro, ese mismo yo concreto “visto ahora como persona única e irrepetible”. Un paso importante en este proceso arqueológico tiene que ver con la identidad vista en el estrato de la persona moral. En relación con este estrato, este artículo pretende mostrar que las denominadas “emociones morales”, entendidas como vivencias interpersonales y, por tanto, sociales, desempeñan un papel muy importante en la constitución y en la revelación de la persona única e irrepetible que somos cada uno de nosotros. Para ello nos serviremos del reciente estudio de A. J. Steinbock, Moral Emotions. Reclaiming the Evidence of Heart inserto en su proyecto más amplio de lo que él mismo denomina “fenomenología vertical”.Chapter 4 of Iribarne’s De la ética a la metafísica deals with the question of personal identity in Edmund Husserl’s thought. The objective of this chapter is the exposition of a kind of “subject’s archaeology” which takes place between two poles: on the one hand, that what Husserl calls “fluent living present” and, on the other hand, this same concrete ego, but “now seen as unique and unique person”. An important step in this archaeological process has to do with personal identity considered on the level of the moral person. In this regard, this paper tries to show that the so called “moral emotions”, as interpersonal and therefore social experiences, play an important role in the constitution and revelation of the unique person each of us are. To do that I will refer to the recent book by A.J. Steinbock, Moral Emotions. Reclaiming the Evidence of Heart, which has to be considered in the more general frame of what he calls “vertical phenomenology”. In this way I try to develop Iribarne’s analysis on the mentioned chapter.

A Confucian Defense of Shame: Morality, Self-Cultivation, and the Dangers of Shamelessness

Many philosophers and scholars in the West have a negative view of shame. In much of post-classical Western ethical thought, shame is compared negatively with guilt, as shame is associated with the “outer”, how one appears before others (and thus is merely a matter of “face”), and guilt is associated with the “inner” realm of the conscience and soul. Anthropologists and philosophers have used this framework to distinguish more morally evolved Western “guilt cultures” from Asian “shame cultures”. Many psychologists also have a negative view of shame, seeing it as damaging to the self and “devastating in its consequences”. In this paper, I argue that the understandings of shame found in these philosophers and psychologists are misguided, and that their flaws can be revealed by looking at the understanding of shame in the classical Confucian tradition. In response to philosophers who see shame as a “lesser” moral emotion than guilt, Confucius (孔子 Kongzi) and Mencius (孟子 Mengzi) will articulate an understanding of shame that has a deeply internal dimension and is more essential in the process of moral cultivation than guilt. In response to the psychologists who warn about the harm of shame, the Confucians will help us distinguish between moral and pathological shame, showing us why the latter is harmful, but the former is something that no moral person can be without. I will show that the Confucian perspective on shame and guilt is profoundly relevant to the historical moment we are living in (particularly the years of the Trump Administration), and that the Confucian view demonstrates that there is something much worse, and far more devastating, than shame in its consequences—shamelessness.