An enquiry into the course of development of the notion of justice in children

Recently in the locality in which the writer lives, there was formed a "Free Discussions Club". The purpose of its formation was to provide a focal point at which those interested could meet and discuss topics of cultural and general interest. At one of its meetings a paper entitled "Fundamental Morality" was presented. The question raised was one which has exercised the minds of philosophical thinkers of every age and of every school - Is there an ultimate basis for morality? Are actions which are formally wrong - wrong because the law says they are wrong - really wrong in an absolute and ultimate sense. The question thus arose. If the existence of an absolute basic for morality is open to such doubt and uncertainty, upon what is based the moral system of man?

An enquiry into the course of development of the notion of justice in children

Recently in the locality in which the writer lives, there was formed a "Free Discussions Club". The purpose of its formation was to provide a focal point at which those interested could meet and discuss topics of cultural and general interest. At one of its meetings a paper entitled "Fundamental Morality" was presented. The question raised was one which has exercised the minds of philosophical thinkers of every age and of every school - Is there an ultimate basis for morality? Are actions which are formally wrong - wrong because the law says they are wrong - really wrong in an absolute and ultimate sense. The question thus arose. If the existence of an absolute basic for morality is open to such doubt and uncertainty, upon what is based the moral system of man?

Universality and Cultural Diversity in Moral Reasoning and Judgment

Many theories have shaped the concept of morality and its development by anchoring it in the realm of the social systems and values of each culture. This review discusses the current formulation of moral theories that attempt to explain cultural factors affecting moral judgment and reasoning. It aims to survey key criticisms that emerged in the past decades. In both cases, we highlight examples of cultural differences in morality, to show that there are cultural patterns of moral cognition in Westerners’ individualistic culture and Easterners’ collectivist culture. It suggests a paradigmatic change in this field by proposing pluralist “moralities” thought to be universal and rooted in the human evolutionary past. Notwithstanding, cultures vary substantially in their promotion and transmission of a multitude of moral reasonings and judgments. Depending on history, religious beliefs, social ecology, and institutional regulations (e.g., kinship structure and economic markets), each society develops a moral system emphasizing several moral orientations. This variability raises questions for normative theories of morality from a cross-cultural perspective. Consequently, we shed light on future descriptive work on morality to identify the cultural characteristics likely to impact the expression or development of reasoning, justification, argumentation, and moral judgment in Westerners’ individualistic culture and Easterners’ collectivist culture.

A Discourse on the American Neoconservatives' Approach in the Context of Postmodernism

Multiple concepts are compatible between the Neocons and postmodernists. i.e., The concept presented by Leo Strauss of "Noble Lie," if we further dissect this concept, shows how compatible and similar with the reality-free world of the postmodern philosophers. According to postmodernism, we have no objective reality exists in this world as it is relative, and everyone sees it according to his understanding. This thesis becomes apparent when studying Nietzsche's critique against Juan Stuart Mill. Nietzsche has denounced Mill's concept of a universal and objective Moral system. As Nietzsche says, I abhor this man's vulgarity when he says, "what is right for one man is right for another man." It shows that all postmodern philosophers and Nietzsche were of the same view.

النظام الإقتصادي والتربوي والأخلاقي في السيرة النبوية

The system of social, Moral, and Economic aspects of life and disciplinary training as contained in Seerat un Nabi (SAWW). The education and manners taught by the Holy Prophet (SAWW) caused the great social, political, and economic revolution in the world. His life is a perfect example of how to design the patterns of a successful individual as well as a collective life. This article aims to describe the perfect example of Seerat un Nabi (SAWW) and discuss how following the Seerat of Rassool Ullah can lead us to live a perfect life which can lead us to success not only in this world but in the hereafter also. This research describes the applied approach through the Economic, social, educational, and moral system of the Prophet’s biography. The findings are, that Islam concerned with all aspects of human life. Education plays an important role in society. Islamic moral and education is the soul of life. This article will further elaborate and lead us to live a perfect life which can lead us to success not only in this world but also in the life hereafter.

Exploration and Implementation of the Construction of School Moral Education System Based on the Inheritance of Confucian Classics

In the implementation of school moral education, as the lack of a well-developed system, the efficiency of moral education is relatively low which leads to the imperfect of the various functions. There is a pressing need to construct a moral system to guide and support the school moral education. By the chance of promotion “Confucius Cultural Theme School”, our school integrated and systemized the existing moral education and then combined the Confucian moral education idea to formulate an education system for our school, which is the “young gentleman system”. In the process of implementation, we promote moral education by theme activities and strengthen the students’ upright moral quality and behavior through the practical activities, so as to accomplish the goal to foster a modest and self-disciplined gentleman.

Nietzsche’s Ubermensch and Crime: An Analysis of Arvind Adiga’s Novel The White Tiger

This paper analyzes the act of crime and its artistic rationalization through the character of Balram Halwai in Arvind Adiga’s novel The White Tiger under the theoretical prism of Nietzsche’s Philosophy of Ubermensch. Ubermensch is a hypothetical character proposed by Nietzsche in his masterpiece Thus Spoke Zarathustra who is expected to appear in the future and will possess some unique features like ‘transcendence over society’, ‘creation of new values and master morality’, ‘will to power and achievement’. The character of Balram is analyzed as a fictional Ubermensch under the lens of these features using Content Analysis Technique of Qualitative Research Methodology’ which is considered suitable for the specific descriptive nature and scope of this study. This analysis concludes that the embodiment of such features by Balram justifies his rise as a perfect potential Ubermensch of 21st century who rejects the traditional moral system and builds his own system of morality where crime also seems to be rationalized.

THE POSSIBILITY OF LIBERAL EUGENICS: ABSOLUTISM OF MORALITY VS PARTICULARISM OF MORALITY

Статья посвящена вопросам евгеники, актуальность которых обусловлена не только научной притягательностью предмета исследования, но и определённым социальным и политическим контекстом. Этическая коммуникация по этому поводу отражает полярные мнения, анализ которых необходим для создания системы моральных требований в рамках сопоставления с классическим пониманием морали. Исследуя проблемы либеральной евгеники, автор статьи ставит перед собой две основные задачи: 1) определить, что включает в себя понятие «моральная система», ограничивая действие моральных запретов (партикуляризм морали) или, наоборот, рассматривая негативные нравственные нормы как всеобщие и универсальные (абсолютизм морали); 2) установить, возможны ли в этой связи евгенические «вмешательства», связанные с «улучшением» человека, или они принципиально недопустимы. В ходе решения первой задачи автор приходит к выводу, что либеральная евгеника не противоречит индивидуально-перфекционистской морали: моё желание реализуемо, если оно никак не ущемляет интересы других людей и не причиняет им вред. Следовательно, классическое понимание морали, претендующее на универсальность и общезначимость, в данном случае изживает себя и в условиях прикладных исследований неприемлемо, так как моральные нормы здесь идеализированы и абстрагированы от конкретной человеческой жизни. Поэтому в рамках исследования второй задачи автор полагает, что моральная переориентация необходима, замечая при этом, что полная легализация может привести к стиранию границ представлений о добре и зле. Кроме того, в случае патерналистского подхода мораль должна основываться на принципе предосторожности, связанном с ответственностью перед будущими поколениями, что заставляет возвращаться к абсолютным моральным запретам. Автор показывает, что неугасающий интерес к евгеническим исследованиям порождён стремлением человека к совершенствованию. Основываясь на анализе моральных дилемм, представленных в конкретных казусах, автор статьи доказывает, что, несмотря на заманчивость евгенических перспектив, они могут иметь непредсказуемые последствия. Исследование позволяет сделать вывод о том, что сила морального абсолютизма в связи с этим остается значимой, даже несмотря на то, что подвергается критике. Тем не менее, моральная допустимость вмешательств в генные структуры человека и его эмбрионов может быть оправдана. Однако с учетом того, что невозможно объять и предвидеть все случаи конкретной человеческой жизни, здесь речь не идёт о выработке критериев, так как со временем это приведет к их безграничному и неконтролируемому увеличению. Чтобы не допустить размывания границ морально дозволенного, выходом из ситуации, который предлагает автор, может стать партикуляризация морали. Это не новая моральная система, а своего рода «негативный пояс эвристики», дающий возможность этически обосновывать каждый уникальный случай в либеральной евгенике. Зафиксирована необходимость семиотической диагностики границ морально дозволенного в каждом уникальном кейсе. Questions of eugenics still remain relevant, which is not only due to the scientific appeal of the subject of the research, but also has a certain social and political subtext. Ethical communication includes a different number of opinions on this issue: their analysis is important for creating a system of moral requirements in comparison with the traditional, classical understanding of morality. In order to talk about the possibility of liberal eugenics, the author of the article sets two main tasks: 1) to determine what the concept “moral system” includes, isolating the boundaries of the action of morality (particularizing) or, conversely, making it universal in its prescriptions (absolutizing); 2) to establish whether eugenic “interventions” associated with genetic variability are possible in this regard, or they are unacceptable. In the course of solving the first problem, the author comes to the conclusion that the logic does not contradict the individual-perfectionist morality: my desire is realizable if it does not infringe on the interests of other people and does not cause them any harm. Consequently, the traditional (classical) understanding of morality, which claims to be universal and universally valid, has outlived itself, and in the context of applied research is unacceptable since moral norms are idealized and abstracted from a specific human life. Therefore, within the framework of the study of the second task, the author believes that moral reorientation is necessary. However, full legalization can lead to the blurring of the boundaries of ideas about good and evil, and, in the case of a paternalistic approach, morality should be based on the precautionary principle associated with responsibility to future generations, which in this case forces us to return to absolute moral restrictions. Human curiosity generates a desire for eugenic research: the author of the article, by analyzing the moral dilemmas presented in specific cases, demonstrates that despite the fact that eugenic prospects seem quite tempting, they are fraught with certain “pitfalls” that can have unpredictable consequences. Therefore, even if moral absolutism does not stand up to criticism, its power remains significant. There is no doubt that the moral permissibility of interventions in the gene structures of potential members of the community should have its own limits of “justification”: if universal criteria are developed, their number will increase over time because it is impossible to grasp and anticipate all the cases of a particular human life, and this will lead to the blurring of the boundaries of the morally permissible. Therefore, the particularism of morality, as a way out of the situation, is not a new moral system, but a kind of a negative belt of heuristics that helps to ethically justify each specific unique case in liberal eugenics. The necessity of semiotic diagnostics of the boundaries of the morally permissible in each unique case has been fixed.

Moral Responsibility and Moral Development in Epicurus’ Philosophy

This chapter shows that Epicurus had a notion of moral responsibility based on the agents’ causal responsibility—as opposed to their ability to act or choose otherwise. Thus, the central question for responsibility was whether the agent was the cause of the action, or was forced to act by something else. Actions could be attributed to agents because it is in their actions that their character manifests itself. As a result, moral development becomes all-important. Thus the chapter discusses evidence for Epicurus’ views on how humans become moral beings and on how they morally improve. Epicurus envisaged a complex web of hereditary and environmental factors as shaping the moral aspects of humans. It results that Epicurean ethics does not have the function of developing or justifying a moral system that allows for the effective allocation of blame. Rather, its function is to give everyone a chance to morally improve.

Respect for Nature

This essay considers the meaning of the virtue of respect for nature. Moving past the view that respect for nature is a “new” idea, it discusses indigenous conceptions of respect as an active virtue, in contrast with the view that respect for nature is primarily an attitude. The links between sovereignty and ethical autonomy are presented before turning to look at respect for nature in the moral system of the Iñupiaq communities of Alaska. The author also considers a recent example of indigenous youth activism regarding climate change, which highlights the importance of respect for subsistence practices and cultural survival.