The Archangel Delusion. Descriptive Ethics and Its Role in the Education of Ethicists

The role of ethicists is to provide a genuine ethical theory to help non-ethicists interpret and solve moral dilemmas, to define what is right or wrong, and, finally, to clarify moral values. Therefore, ethicists are taught to address morality with rational procedures, to set aside their moral intuitions and emotions. Sometimes, professional ethicists are prone to falling into the archangel delusion – the belief that they are beyond the influence of their own emotions. This can lead to ousting moral intuitions from the space of ethical reflection, thus making ethicists unaware of them. They may treat intuitive beliefs about morality as an expression of primal moral feelings. The main question pursued in this article, is how those feelings may influence moral theories, which should be developed by professional ethicists. Ethicists may provide an ethical theory which is merely a rationalisation and justification for their own suppressed moral emotions, rather than the effect of genuine, rational moral reasoning. To help ethicists cope with this delusion, a model of cooperation between descriptive and normative ethics is proposed. Ethicists should therefore use the research tools of descriptive ethics to determine their own intuitions, and the moral emotions in which these intuitions are grounded. --------------- Received: 09/06/2021. Reviewed: 23/07/2021. Accepted: 13/08/2021.

Dimensi Aksiologis Pendidikan Islam

Axiology is a theory about a value, benefit or everything that is known. Axiology divided into two parts, namely ethic and aesthetic. The ethics are divided into two parts, the first is descriptive ethics and the second is normative ethics, as well as Aesthetics, there are two parts of Aesthetics, the first is Descriptive Aesthetics and the second is Normative Aesthetics. While the source of value has two parts, namely, divine values and Inaniyah values. Characteristics and value levels are also divided into two, namely objective or subjective values and absolute or changing values. In the essence of value, there are important points such as: the value of life, the value of enjoyment, the value of usability, the value of intellectuals, the value of ethics, the value of aesthetics, and the value of religion. Islamic education has a goal, namely to make students as human beings who develop towards a better and become ethical human beings and have a personality that is in accordance with Islamic teachings, both in terms of spiritual, scientific, scientific, both individually and collectively. Values are closely related to Islamic education because Islamic education is a process of achieving perfection in terms of the ability of students in accordance with Islamic teachings.

COMMUNICATION ETHICS IN ONLINE LEARNING THROUNGH THE ZOOM APPLICATION IN SOCIAL SCIENCES FACULTY

This study aims to determine the ethics of student communication to lecturers and student ethics to fellow students in online learning through the zoom application for students of the Faculty of Social Sciences. This research method is fleld research with a qualitative approach. The data was collected by means of observation, interview and documentation techniques. The theory used in this study is Burhannudin Salam's Communicating Ethics, descriptive and normative. Descriptive Ethics is about values and patterns of human behavior as a fact, while Normative Ethics talks about norms or rules that guide human behavior. The sources of this research were students and students of the Faculty of Social Sciences, Dehasen University Bengkulu. The results show that there are still some people who do not follow the rules and ethics of student communication to lecturers during lectures through the zoom application, while the ethics of students towards fellow students when taking lectures through the zoom application is quite good even though there are still some students who still do not use ethics properly to fellow students during lectures through the zoom application in progress.

Quantitative Models of Well-Being to Inform Policy: Problems and Opportunities

Subjective well-being, in contrast to other commonly used performance metrics such as gross domestic product, appears to offer a way to directly measure what society aims to achieve. Subjective well-being modeling to date has been restricted to regression analysis. This paper synthesizes and critiques existing literature and case studies to examine the challenges and opportunities presented by more advanced computations of well-being, including spatial, optimizing and spatial-optimizing models, which may well be created by researchers in the future if current policy level interest in well-being continues to grow. Subjective well-being is a promising measure, especially in light of recent research that shows reliable correlations with objective measures. However, the issue of individual adaptation means that excessive focus on subjective well-being may discriminate against groups with lower expectations and higher ability and/or willingness to adapt. Alternative approaches such as equivalent income may address this issue, at the expense of being harder to measure. Through an examination of four case studies and one thought experiment, we find that modeling challenges include nonlinearity, interaction, spatial sorting and extrapolation beyond valid limits. A significant research gap is found in how individual well-being scores should be aggregated to a collective one; this is a normative question although descriptive ethics would appear to offer a practical approach.

Earnings management as an ethical issue in view of Kohlberg’s theory of moral reasoning

Purpose The purpose of this paper is to shed light on and introduce the ethics of earnings management (EM) to researchers and students in the academic community in light of Kohlberg’s theory. Design/methodology/approach The paper contextualises and analyses the relevant literature to provide insights around the key concepts of the issue of ethics of EM. Therefore, theoretical approach has been adopted by reviewing the literature using a descriptive method. The study suggests relevance of the theory of moral development and reasoning by Kohlberg (1969) as an approach in the process of exploring the background and the reasons behind ethics of managers regarding EM. This theory helps to explain how individuals demonstrate and justify a sense of right or wrong. Thus, the paper is a literature review concluded with a proposed conceptual framework. Findings The paper provides conceptual insights about the ethics of EM, and it proposes a link between manager’s ethics regarding the phenomenon of EM and the framework of moral reasoning theory by Kohlberg (1969). Originality/value The importance and implications of Kohlberg’s theory, in terms of EM, resides within the fact that the theory is concerned with questions about how one ought to act – being as it acknowledges the well-known ethical theories. The work of Kohlberg can be classified as a descriptive analysis to the extent that it attempts to describe individuals’ moral development. This integration of normative and descriptive ethics, in turn, enables the theory to be used to explore managers’ moral reasoning in a more helpful way.

ETHOS, MORALITY, HARMA: TO THE GUESTION OF THE OBJECT OF DESCRIPTIVE ETHICS

In line with the discussion of the ambiguity and confusion of definitions of the term morality, the concept of morality as a multilayered phenomenon and the object of descriptive ethics is clarified. Morality includes (1) behavioral patterns, regularly reproduced in human communities (part of the ethos), which in turn are associated with (2) specific psycho-emotional and motivational-volitional mechanisms of regulation of individual behavior in the social environment, (3) a special way of recording information in social memory and the cultural-genetic mechanism of imitation, ie belongs to socio-cultural mechanisms and is not limited to what operates at the level of individual mental organization. And the fourth layer here is the actual mental activity, woven into a network of social communications, which affects individual behavior (morality in the narrow sense). Component of the ethos of the community, which is reproduced as a cultivated norm of the “right” person, which includes his ability to subject his will to certain rules of relations, to lead a proper life, which is highly valued in this community, which increases social status and self-esteem. the desire to imitate her and protect her as one’s own, as a personal value, as a significant person, is a harma. The harmа of ethos is a cultivated model of man as a social measure of “humanity”, its paradigm. He who meets this standard, the charm, is his own and deserves to be like him. Otherwise, the mechanism of xenophobic alienation is triggered. The presented distinction between the terms morality, ethos and haram allows us to more clearly structure the problematic field of descriptive ethics, distinguishing between established patterns of behavior characteristic of a particular community (its ethos), cultivated in it a sample of “his”, which fixed protection and selective mechanism (in the narrow sense) as part of the social impact on the individual and social consciousness in the form of teachings, guidelines, explanations, and so on.

Diskontinuitas Bahasa Komunikasi Media Elektronik Dosen dan Mahasiswa Fakultas Agama Islam Universitas Muhammadiyah Malang

The issuance of regulations and appeals to the way of electronic media communication language in several universities are driven by lecturers' complaints about the number of communication from students via telephone, SMS, email, Whatsapp which is less ethical, in this case language plays an important role, the wording in non-communication Verbal through electronic media provides opportunities for considerable discontinuity in the meaning of sentences, because without visible intonation and expression, so it does not rule out the possibility of multi language interpretations of lecturers and students. This problem is said to be the generation difference is the reason for the creation of communication language discontinuity. This study aims to determine how the discontinuity and how the discontinuity forms of electronic media communication between lecturers and students. With descriptive qualitative research methods, the methods of data collection analysis, data condensation, display, and verification to find the results of the formulation of this research problem. The results observed are discontinuities in the language of communication between students and lecturers found in ways of communication that are not following the descriptive ethics intended by lecturers of the Faculty of Islamic Religion. The form of language discontinuity in student and lecturer communication is in the choice of diction.

I Want to Tell You a Story: How Narrative Water Ethics Contributes to Re-theorizing Water Politics

This paper explores potential contributions of narrative ethics to the re-theorization of the political in water governance, particularly seeking to rectify concerns regarding when water is excluded from cultural contexts and issues of power and dominance are ignored. Against this background, this paper argues for a re-theorization of the political in water governance, understood as the way in which diverse ideas about possible and desirable human-water relationships and just configurations for their institutionalization are negotiated in society. Theorization is conceived as the concretization of reality rather than its abstraction. Narrative ethics deals with the narrative structure of moral action and the significance of narrations for moral action. It occupies a middle ground and mediates between descriptive ethics that describe moral practices, and prescriptive ethics that substantiate binding norms. A distinguishing feature is its focus on people’s experiences and their praxis. Narrative water ethics is thus able to recognize the multitude of real and possible human-water relationships, to grasp people’s entanglement in their water stories, to examine moral issues in their cultural contexts, and, finally, to develop locally adapted notions of good water governance.

Transcriptivism: An ethical framework for modern linguistics

Descriptivism is a methodologically efficacious framework in the discipline of linguistics. However, it categorically fails to explicitly account for the moral responsibilities of linguists, as moral agents. In so doing, descriptivism has been used as a justification for indifference to instances and systems of linguistic violence, among other moral shortcomings. Specifically, many guidelines for descriptive ethics stipulate that a linguist “do no harm” but do not necessarily require the linguist to prevent harm or mitigate systems of violence. In this paper, I delineate an ethical framework, transcriptivism, which is distinct from research ethics and covers the line of philosophical inquiry related to questions of the moral agency of linguists and their moral responsibility. The potential for this new framework is demonstrated through a case study of conflicting Tennessee language ideologies regarding gender-neutral pronoun usage as well as an analysis of misgendering as an act of linguistic violence.