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Use the Kant's theory of morality and Aristotle view of good life.
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Education contributes to making a happy life. By avoiding the mistakes that society faces, which science and education work to solve.
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Have you ever read this article? They help to understand when exism movements like Brexit and Usexit should be expected to take power under majority rule liberal democracy thuinking
Muñoz, Lucio, 2018. True Democracy and Complacency: Linking Voting Outcome Expectations to Complacency Variability Using Qualitative Comparative Means, Boletin CEBEM-REDESMA, Año 11 No. 1, January, La Paz, Bolivia.
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Damian, all my articles have a list of operation concepts if you read the article covering the concepts being used to help readers GO BEYOND TRADITIONAL DEMOCRACY THINKING.... in the case of rule of law:
11) Independent rule of law system, the factual based system that ensures that the laws of thecountry are respected no matter who is in power or may come to power.
12) Non-independent rule of law system, the system that overlooks facts if needed to place ormaintain or preserve a specific movement or ideology in power (PDF) Rethinking democracy 105: Stating the structure of authoritarianism and democracy-based systems in terms majority rule driven voting systems under biding present-absent effective targeted chaos and independent rule of law qualitative comparative boundary conditions. Available from: https://www.researchgate.net/publication/386345334_Rethinking_democracy_105_Stating_the_structure_of_authoritarianism_and_democracy-based_systems_in_terms_majority_rule_driven_voting_systems_under_biding_present-absent_effective_targeted_chaos_and_ind [accessed Jan 11 2025].
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Lust, often viewed negatively in today's world, is commonly associated with desire and excess. However, it is crucial to explore lust not just as an unhealthy drive but as a homonym capable of elevating human consciousness toward happiness, bliss, and enlightenment when used in the right way. This question delves into this duality, exploring how the same energy that is seen as leading us to a slow death, in the form of unhealthy desires and actions, can be reoriented toward the positive to promote fulfillment, abundance, and spiritual growth.
In my research papers, such as "Masturbation: End of the World, Self-Control a New Beginning" and "Kama Sutra: A Pandora's Box of Evils", I explore the role of sexual energy and desire in shaping human behavior and its implications for the future of humanity. Lust, when engaged with mindfully and healthily, can unlock the potential for harmony and enlightenment, serving as a potent force for growth rather than destruction. Healthy sex, rooted in respect, love, and awareness, can elevate individuals and societies, fostering wealth, prosperity, and true connection.
On the flip side, when misused, lust becomes a dangerous force, guiding humanity into destructive patterns. This is where the power of God's energy comes into play. As discussed in my research, lust, in its morally correct manifestation, aligns with divine energy, facilitating spiritual elevation. Conversely, when misused, it mirrors the negative side of divine energy, pulling us further into spiritual degradation.
I encourage you all to reflect on how lust, when used as an instrument of consciousness, can change the trajectory of human life. Join the conversation and explore how reimagining lust as a source of power, when used with wisdom, can not only promote healthier relationships and a more fulfilled life but also lead humanity toward a brighter future.
Key Readings:
  1. Masturbation: End of the World, Self-Control a New Beginning – Sandeep Jaiswal
  2. Will Puberty Be in Mother's Womb in Future – Sandeep Jaiswal
  3. Lesser of Men Than Our Fathers: No Men in a Few Decades – Sandeep Jaiswal
  4. Kama Sutra: A Pandora's Box of Evils – Sandeep Jaiswal
  5. "The Role of Sexual Energy in Spirituality: Harnessing Lust for Consciousness Expansion" by Shakti Malhotra
  6. Sacred Sexuality: Transforming Lust into Divine Energy" by David Deida
  7. "Tantra and the Power of Sacred Sexuality: A Path to Enlightenment" by Barbara Carrellas
By fostering a deeper understanding of how lust, in all its forms, can serve as a transformative tool, we can shift the narrative around this potent force and open pathways to greater human potential. Let’s reshape the discussion—share your thoughts and feedback on this profound concept!
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Dear Sandeep,
but the other side also believes that they can reach that higher plane through pain. And they are very active to press their narrative through the media with a lot of money behind it.
Same goes for the narrative of the necessity of dividing society (mainly by pushing nationalism and fascism), necessity of war and so on. And finally the necessity of murder.
Why? Personally I think because the logically most morally superior thing that stands in their way was defined by Albert Camus:
"We know nothing until we know whether we have the right to kill the other person in front of us or to consent to him being killed. Since every action today leads directly or indirectly to murder, we cannot act until we know whether and why we should kill.".
Ah, the abyss of existentialism, where it is sufficient to have the right argument.
And this was all they were able to pull out their pants. Their ultimate "dick pic" so to say. Would you like me to show it to you (it appears towards the end)?
It's a bit ridiculous and compared to what we are able to think also tiny. But OK. Some people just have a tiny "dick". Let's not judge, but just consider the fact that tinyness of mind exists.
And as a matter of fact: If you stare long enough into the abyss the abyss starts to stare back.
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Here’s a thought-provoking question in English that could spark debate about atheism:
**"Can a moral and ethical society exist without belief in a higher power or divine authority, or is religion necessary for guiding human behavior?"**
This question invites diverse opinions on the relationship between atheism, morality, and societal values. Let me know if you’d like variations or additional context!
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Re the subtext: "**"Can a moral and ethical society exist without belief in a higher power or divine authority, or is religion necessary for guiding human behavior?"**
Look at the current state of the world. It is obvious that belief in a higher power or divine authority is not sufficient for guiding human behavior. That suggests that the missing ingredient for peaceful and moral existence is not religion.
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Have you ever read this article?
Muñoz, Lucio, 2013.  Utilitarianism, Raw Liberalism, Moral Liberalism, and True Sustainability: Basic Paradigm Foundations, Changing Assumptions, and the Evolution of Development Paradigms, In: The Mother Pelican Journal, Vol. 9, No. 1, January, Ed. Luis Gutierrez, PhD, USA.
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Thank you Giannoula for writing.
Lucio
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This question is an assignment given to me by my Lecturer in Adeleke University. The course is titled Morality and Ethics.
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@Eleni Kostopoulou yes but power does corrupt, and that's why in contrary to Plato's "The Republic" where we find 3 social levels , we find in the "Bhagavad Gita" Plato's top levels divided once more into 2 social levels into administration and ethical intellectuals , and this top level of ethical intellectuals is described as "Castalian Province" in the "Glassbeadgame" of Hermann Hesse and for which he received the Nobel Price of Literature . The Glassbeadgame is not widely know actually a purport to the Gita it's top level of ethical intellectuals as mentioned in my book
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Religion
Ethics
The humanitarian system
Holy books
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Es obvio que será necesario calificar a cada investigador, según sus Enfoques Filosóficos de la Ciencia.
Sobre esos tipos y sus afirmaciones y demostraciones y además aplicar "análisis Falsacionista' que Confirmen y validen el REALISMO CIENTÍFICO.
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Okay, I'll bite, Alexander Ohnemus
  1. "People wrongly blame God for everything BECAUSE He is almighty. But (assuming he exists) it doesn't follow that he might not be blameworthy for other reasons. Also, such other reasons may have nothing to do with one's own actions.
  2. "Excessive compliments are suspicious and pointless." One possible suspicion may be that their point is sarcasm or irony.
It's not obvious why you linked the two assertions together as a discussion topic. What do you perceive their connection to be?
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Violating [(tradition)' = (risk analysis)' = (skin in the game)'] = ethics has many risks.
1)LONG-term higher SELF.
2)Morality is more about concrete empathy than the abstract kind.
3)Criminals risk A LOT.
4)More parsimonous, given the law of identity, and time is an illusion, the individual is more likely eternal than abstract ideas are.
5)We probably realize, upon death, time is an illusion.
6)People evolved to be more easily bored by the abstract than concrete. So, applied mathematics may help teach math.
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Ethical risk in procurement can include conflict of interest, fraud, corruption, and anything that prevents progress with regards to social, environmental, and economic outcomes
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This question is about the enduring relevance of the Kamasutra's philosophical underpinnings in understanding human relationships and intimacy today. Also to delve into its broader cultural impact beyond its explicit content, exploring themes of love, desire, and interpersonal connections across diverse contexts and time periods.
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An enlightened consciousness is not possible without (socio-) biological transformation. Imo, the human brain has a pre-determined goal, i.e., higher consciousness, which means that current theories on evolution will have to be revised. The Darwinian concept of the struggle for existence or the survival of the fittest is not in accord with spiritual ideals and it is the belief that this concept applies to humans in the same way it applies to animals that has brought the world to its present crisis. Evolution has proceeded to its present level and man has become a self-conscious being. For human evolution to continue, man must now become a willing participant in this process. Our way of life must be balanced between physical effort and mental application. Our purpose is not to achieve great wealth or attain to power but to evolve to a higher state of consciousness in concert with the experience of mystics, scholars and prophets of the past. In this sense, Sandeep Jaiswal , Kamasutra, Kundalini and related philosophies have contributed a lot to my view that enlightend consciousness is not possible without (socio-) biological transformation.
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Upon observing anyone’s innermost life, would character flaws always be found? How? Why? My answer: Yes because humans are bound to be the least ethical creatures among other reasons.
Sources:
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There is a chance that a character flaw would be found
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Taught 'ethics' for both the undergraduate and postgraduate students, whilst students would find the topics discussed interesting, but in some cases it would seem very difficult to convince students that they need to act morally and ethically towards their clients, employees, communities and societies. The students would be arguing doing this might hurt our bottom line, especially as we are not sure that our competitors would be following the same trend.
What are your thoughts regarding this issue?
Have you faced similar encounters? it would be nice to know how you handle such a situation.
Would you believe that teaching ethics at the tertiary level is sufficient, or do we need to start with the individuals from their young age?
Is it the responsibility of the school, society, university, or the family?
Looking forward to reading your ideas and input to enrich this discussion.
Thanks and regards
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Ethics and morality are essential pillars of a functioning society. Yet in today's competitive business environment, individuals and organizations often face difficult decisions regarding ethical behavior versus profitability and success. Teaching ethics is crucial, but needs to extend beyond the classroom to shape values from a young age and influence corporate cultures. Achieving an ethical society requires commitment at all levels - individual, organizational, and societal.
The Challenges of Teaching Business Ethics-
As a Corporate and university ethics trainer, I have faced reluctance from employess and students to embrace ethical practices if they seem to threaten bottom lines. Some argue slyly "Isn't the purpose of business to make money?" This fixation on profits above all else has contributed to many recent corporate scandals - Wells Fargo's fraudulent account openings, Volkswagen's emissions deception, Bernie Madoff's Ponzi scheme.
Yet ethical, values-driven leadership leads to sustained success. Companies with ethical cultures outperform competitors on financial metrics of profitability, productivity, quality, customer satisfaction, and employee commitment by significant margins (Ethics Resource Center 2013). Ethics provide checks and balances that identify misdeeds early before catastrophic reputational harm. Nevertheless, some business students cling to old perceptions that ethics are costly and reduce competitiveness.
These attitudes hold at the corporate level as well. By the time managers reach leadership roles, self-interest and confirmation bias can skew objectivity regarding ethical choices. Those climbing the corporate ladder may simply emulate questionable practices they observe around them. This perpetuates "tone at the top" cultures that promote profits first, ethics second.
Teaching Context for Ethical Decision-Making
When facing student objections to ethical practices, I teach contextual decision-making - considering all stakeholders and long-term consequences using ethical frameworks. Who does this decision impact? What are the risks and potential harms? Are there fairer, more transparent options? Probe deeper to uncover self-serving biases and rationalizations. Set metrics for ethical culture - accountability, diversity, inclusion, transparency, stakeholder well-being over share prices. Design incentive structures that reward integrity over short-term financials.
Pepper discussions with real case studies crossing industries - the Ford Pinto gas tank scandal, Nike’s sweatshops, Walmart bribing officials in Mexico, Apple and Google’s no-poaching scheme. Reference research on bankruptcies and lost market value from unethical cultures - Enron, Worldcom, Theranos. Show how threats from emerging technologies like deepfakes heighten needs for ethics today to maintain future trust. Spend more classroom time exploring positive exemplars like IBM’s values commitment under CEO Arvind Krishna.
This eyebrows-raised, minds-opened approach to teaching ethics aims to shape future decision-makers equipped to navigate increasing complexity of ethical issues arising from technologies, globalization, specialization, and changing workforce dynamics.
Start Early: Childhood Development of Morality
While business schools should integrate ethical reasoning deeply into every facet of curriculum, this may prove too little too late if students lack moral foundations from early childhood. As the psychologist Lawrence Kohlberg found, the capacity for ethical reasoning develops over time. Environment and experiences in childhood influence these abilities to internalize moral concepts of fairness, care, justice, and cooperation.
Schools play a formative role here through curriculum on ethics, civil rights, environmental awareness, and social justice. Lessons should encourage perspective-taking, compassion, seeing issues from multiple viewpoints and cultures. Interactive sessions can pose ethical dilemmas for students to reason through - stealing due to poverty, peer pressure to try drugs, spreading rumors - unpacking motivations and constructive responses. Schools might bring in speakers on moral courage, co-create classroom rules and codes of conduct, organize service projects, use role-playing to resolve conflicts.
The Collapse of Societal Moral Standards
Alarmingly, evidence shows youth perceptions of unethical conduct hardening for behaviors like lying, cheating, and spreading rumors. Plagiarism runs rampant on college applications and assignments. Disconcertingly, over 35% of high school students believe unethical means justify goals. This reflects societal moral relativity seeping earlier into childhood when value systems solidify.
Children mirror what they observe at home in family dynamics and media influences from celebrity scandals to political corruption. If questionable behaviors constantly go rewarded with money, fame, power, and success, ethics become afterthoughts. Lower income groups may view laws as nuisances stopping them from providing for families through theft, violence, or dealing drugs. Social media intensifies peer pressure for instant gratification and validation over considering long-term ethical consequences.
Reclaiming Ethics as Shared Public Value
Combating these trends starts with re-establishing shared positive values and expanding notions of ethical duty across society. Families play a large role through teaching children empathy, respect for rules, taking responsibility for mistakes rather than blaming others. However average parents struggle balancing work, digital distractions, stresses over bills or health to dedicate enough quality time for moral guidance.
Communities must step up with youth programs, mentoring, accessible mental health services. National service opportunities can provide identity grounding and purpose for young people while helping local areas. Companies should partner with schools on STEM education, vocational initiatives, addressing achievement gaps for lower income youth.
Civic and religious institutions may need revitalizing as community anchors for moral dialogue after years of declining membership and relevance. Cross-sector collaborations on social innovation present new spaces for establishing common ground on values.
Policy reforms around campaign finance, lobbying, and corruption can help restore institutional trust. Updated regulations on tech platforms using algorithms and micro-targeting to incentivize outrage and disinformation could reduce societal divisions as well. Architecting digital spaces for healthy discourse matters more as internet usage displaces traditional gathering places.
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Hello scholars of the ResearchGate community, I am eager to initiate a discussion on a topic that holds great significance in the realm of education – the place of morality in shaping our educational systems.
In the pursuit of knowledge, it is essential to consider the ethical dimensions of education. How do moral values influence teaching methods, curriculum choices, and overall educational philosophy? Are there specific moral principles that should be prioritized in the educational context?
I invite you to share your insights and experiences regarding the intersection of morality and education. Do you believe that a focus on moral values enhances the learning environment, or do you see potential challenges in incorporating morality into educational practices?
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Hello Professor Ogara,
Students maybe should learn ethics by deducing esoterically as I did my book:
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Who agrees both the lack of absolutes and the uniqueness of each entity, suggest an all knowing and all powerful creator? I welcome elaborations.
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Explain "lack of absolutes". What sort of absolutes do you mean? Give an example. (Aren't you yourself presuming absolutes with the suggestion of a deity and its omni-attributes?) As for uniqueness of entities, why isn't that trivial? As Bishop Joseph Butler once said, "Everything is what it is and not another thing."
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Who agrees that counterintuitively, eternal salvation is universal because morality is objective but relative? How? Why? My answer: morality is relative yet objective because reciprocity and harm avoidance are the objective moral roots yet, firstly the tradition, secondly the risk analysis, and thirdly the skin in the game, that moral practices derive from, can differ. As for the afterlife, God commands that we try our best in whatever predicament he plants us in(no individual chooses (insert pronoun) own genes, (insert pronoun) environment, and or (insert pronoun) self). Suffering may be philosophically justified by meaning. Free will is compatible with determinism(both are unfalsifiable and believing in each of them is a survival heuristic. Therefore, somethings in life are choices while others are not). Thus God is merciful upon mistakes and takes all into eternal salvation.
Sources:
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Morality isn't relative if you are not a moral relativist. Because if we say that morality is relative, it means there is no morality at all.
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If morality is justice then God(the all knowing, the all powerful, and perfect creator) is the source of all morality, who agrees? Why? How?
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Might I suggest that people read Ara Norenzayan's book "Big Gods: How religion transformed cooperation and conflict?"
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During the Vietnam War it was common for the US military to publish a body-bag count for the number of US soldiers killed in Vietnam per day; once the war was over the number of American soldiers killed was about 64,000, with up to 6 million civilians/soldiers having been killed in Vietnam, Cambodia, and Laos, a kill ratio of 1 to 100, which could be achieved by Israel in the current Gaza war.
The count for Gaza is 19,000 after two months of aerial bombing. The rate of killing is about 9,000 per month. If this continues for one year expect a total count of ~ 100,000. But the West is challenging officials who use the genocide word on their campuses since it suggests that one of America's closest allies is like Vladimir Putin (who has so far killed 10,000 Ukrainian civilians). To discourage use of the genocide word, certain communities are declaring that to use such a descriptor in reference to Israel (a Jewish state) amounts to antisemitism. George Orwell should be shaking in his grave to hear such a thing.
ADL, a Jewish Anti-hate Organization has commented on this issue:
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Published: 10.25.2023 by ADL:
In the heightened rhetoric of the present day, Israel is sometimes accused of committing acts of “genocide” against the Palestinians. Genocide is a legal term, and in no way do Israeli policies and actions meet this legal threshold. Rather, the sensationalist use of the term genocide in relation to the Israeli-Palestinian conflict is not only inaccurate and misleading, but it serves to demonize the State of Israel and to diminish recognized acts of genocide.
The term genocide was first introduced by Polish-Jewish lawyer Raphael Lemkin in 1944, with the construct of “genos” meaning race or tribe and “cide” meaning killing. Lemkin coined the term in response to the Holocaust, but also in reference to earlier events, including the Armenian Genocide. The United Nations General Assembly recognized genocide as a crime under international law in 1946 and it was codified in the Convention on the Prevention and Punishment of the Crime of Genocide in 1948. The definition of genocide under this convention is:
In the present Convention, genocide means any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such: (a) Killing members of the group; (b) Causing serious bodily or mental harm to members of the group; (c) Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part; (d) Imposing measures intended to prevent births within the group; (e) Forcibly transferring children of the group to another group.
While one may oppose and even condemn particular Israeli policies or actions with regard to Palestinians or Israel’s Arab citizens, the fact remains that in no way has Israel engaged in any action with the intent to exterminate, in whole or in part, the Palestinian people.
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Having to worry about Hitler's intentions after exterminating six million Jewish people, it could never be concluded that what he did was 3rd degree murder (i.e., manslaughter, an accident of War) which is what is being declared by Israel vis-à-vis Gaza. But it will be the West who will win the war against Hamas, which means it will also win to document (or not document) the history of this war. It is notable that the amount of text devoted to the Vietnam War for the US citizenship exam is several lines of text (not more than 15), a war that was very damaging to the US, requiring a massive amnesic lobotomy, so that the killing instinct of the American boy (and now girl) would be restored for the campaigns in Iraq/Afghanistan and soon for those of the south Pacific, if Biden and Xi’s Neocons have their way.
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I am inclined to say that there is no comparison between the Vietnam War and the wars of present days. First, today’s wars are often between armed groups (not states), sometimes even between private armed groups what significantly complicates the question of liability for actions taken during the war. Second, as regards the Vietnam War, this war was lost primarily in the US media. At the end of the war, Vietnam had no one left to fight. The Vietnamese soldiers who entered Saigon were teenagers.
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Morality in Cyberspace.
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Thank you. I think extensive research should be conducted. It could help us to find answers to the most intriguing questions …
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Can someone be agnostic about the existence of the supernatural yet gnostic about morality(think the moral dichotomy is enlightened vs ignorant)?
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I think so because this stance reflects a philosophical position that separates metaphysical beliefs about the supernatural from epistemological beliefs about the nature of moral knowledge.
These two positions do not inherently conflict because they address different domains of thought: one is about the metaphysical, and the other about ethical knowledge.
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God is the source of morality so whatever He does is perfect.
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God is Wisely Angatonist (Wisely Malevolent)
Not Evil actually
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So, I'm a student of MS clinical psychology, currently working on my thesis. I wanted to explore the impact of perceived parenting style on the degree of morality among mental healthcare professionals. I was told that the two variables are from two different domains of life, i.e., perceived parenting style is related to home/domestic domain and the scale for morality is related to occupational domain. And that this makes the variables lack connection.
Is that true?
Can I really not assess this relationship? The impact of PPS on the morality of people in this profession?
Please, a quick answer would be highly appreciated.
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This article might help.
Mental health: The invisible effects of neglected tropical diseases
The psychological burden of disability and stigma has been overlooked, to the detriment of those affected and their carers...
The stigma and exclusion experienced by people with neglected tropical diseases such as lymphatic filariasis or leprosy can take an enormous psychological toll that is often overlooked. “If you speak to any clinician, they’ll say this is a massive issue. We see it every time someone walks into our clinic and they’ve lost their job, or their husband, or had stones thrown at them by children,” says psychiatrist Julian Eaton. Efforts to systematically evaluate the mental-health burden and trial interventions are only slowly ramping up. “The research is really underinvested in at the moment,” Eaton says...
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Given the Principle of Parsimony, Plato's Theory of Forms at least seems like the most likely afterlife(minus reincarnation because morality is objective but relative because symmetry always stays the same while risks change). The perishable no longer perishes after having perished. In other words, the perishable becomes the imperishable. If time is an illusion then all that recognizes real reality are abstract ideas. So when living beings deceased they become abstract ideas.
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Plato's Theory of Forms is just a philosophical concept that implicates the nature of soul & it’s existence beyond the physical realm. This theory as an afterlife concept is debatable & also depends on individuals perspective and explanation of parsimony.
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analysing the implications of death penalty when put up against the wall of morality, right to life, and the dehumanising factor of million even by state.
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Are justifications of capital punishment well within the ambit of morality?
Postconventional moral individuals according to Lawrence Kohlberg's (1981, 1984) theory of moral stages and development find no reason to justify for capital punishment,
This is not the case of both preconventional and conventional individuals who are in favor of capital punishment.
To sump up, individuals' moral development has been found a good predictor of individuals' attitude in relation to capital punishment.
Needless to say, those who are against capital punishment espouse a position of ethical universalism such as those who are in favor of capital punishment espouse a position og ethical relativism .
It is worth mentioning that the relation between one's moral development and his/her attitude in relation to capital punishment has been, still is, and would certainly continue to be a highly debated and controversial issue. This means that I am expressing a very personal position.
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Ex.
Internal religion:
A. The emergence of inner knowing or awareness of things perceived as being spiritual that leads to a form of practice.
B. The internal dialogue and disciplined cognitive processes a person takes on/practices in an attempt to maintain alignment to a code of ethics and morality.
C. Neither
D. A combination of the two (please elaborate)
E. Something else
Please elaborate.
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I agree with Kevin in that when spirituality is healthy, the two strike a balance, beneficial to the wellbeing of humans.
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This "philosophical" thought by Rabelais "Wisdom cannot enter into an evil spirit, and Science without conscience is but ruin of the soul", taken from Pantagruel, his major work (own translation from French), can be considered as the keystone of what would be called "Scientific Morality". What if we discuss this paramount issue for the scientific community? Contributions on the topic are welcome.
Science is a neutral, rigorous, systematic endeavor that builds and organizes knowledge in the form of testable explanations and predictions about the universe. Modern science is typically divided into three major branches: natural sciences (e.g., biology, chemistry, and physics), which study the physical world; the social sciences (e.g., economics, psychology, and sociology), which study individuals and societies; and the formal sciences (e.g., logic, mathematics, and theoretical computer science), which study formal systems, governed by axioms and rules".
"Conscience” translates the Latin “conscientia”, which refers to sharing “knowledge” (scientia) “with” (con-), and which in turns translates the equivalent Greek term suneidenai (see Pierce 1955 and Sorabji 2014 for an etymological analysis of the term). The literal meaning of the term does not specify the type of knowledge involved and whom that knowledge is shared with. However, the concept has traditionally been used to refer to moral knowledge (we talk indifferently of conscience and moral conscience) that is shared with oneself. This reference to the self does not rule out that the source of the morality in question be external to the self. ... Reference to the self indicates that, from a psychological point of view, conscience involves introspection, awareness of one’s behavior, and self-assessment..."
Excerpt from: " Conscience (Stanford Encyclopedia of Philosophy)
https://plato.stanford.edu/entries/conscience/ 1/16, First published Mar 14, 2016
Illustration: Book cover "Faber, L. W. Robot Suicide: Death, Identity, and AI in Science Fiction, Rowman & Littlefield, 2023."
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Thank you for the invitation!...
You started a very good discussion... Very few people will respond to the problem you raise... If there is somebody, he will either be an outsider... or hasbara...
I won't go deeper into it...
because I know it makes no sense... 'If truth wins, the life is lost'- This is an old ancient Roman saying- (I do not know if is the Cicero's saying)... I heard it when I was a kid... I didn't understand what it meant then...
but now its meaning made sense to me: ' Ha győz az igazság elvész az élet' (before said on Hungarian)...
A válaszom alapján te is meg fogod érteni tartalmát.
Based on my answer, you will also understand its content.... The meaning of 'consciousness' inspirated this resaspons...
Regards,
Laszlo
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Can this discussion point be upheld?
A paper that is related is:
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may relate to Norman Doidge’s remarks introducing Jordan Peterson’s 12 Rules for Life(p. xv):
In the West at least, millennials are living through a unique historical situation. ... the first generation to have been so thoroughly taught two seemingly contradictory ideas about morality,
The first idea or teaching is that morality is relative, at best a personal "value judgment."
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Suicide and Death Penalty, fatal and tragic acts, leave no one indifferent. These touch on the sacredness of life and therefore on the deepest convictions and beliefs. Philosophical reflection has been prolific on the subject dealing with the rationality and morality of and Death Penalty. The question also covers a societal component in relation to the debate on the "right to die within dignity"
All contributions on the topic are welcome.
Picture: Staged seppuku with ritual attire and kaishaku, 1897 https://en.wikipedia.org/wiki/Seppuku
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„Where there is love there is life.“ — Mahatma Gandhi
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This is quite a topic to ponder about but I am particularly interested in knowing the strategic placement of human-centered inquiries in the advancement of contemporary AI systems despite the remarkable progressions in machine learning and particularly developments in the computer vision. How should we label the fusion, if any, and explicate various intriguing topics of discourse for the mutually beneficial association of two (ostensibly) mechanistically distinct intelligences. Why Human-inspired or Human-assisted AI might be important? Do we really need this association or let machines figure out their own way somehow through continious exploration? What makes humans special and/or not so special? Maybe as humans we have biases towards our species. For one thing, humans are not expert in “detection” missions. Particularly in absence of “attention”, their performance exponentially degrades leaving no room to excel in any task completion. Humans are not good in resolving “hidden correlation” tasks either. Their ability to estimate the joint probability distribution of a very large set of random events is extremely limited. However, they are good at trying/searching and finding out things, in other words, quite good at ontologies. Since the current AI research is oriented around reaching out the level of human-AI, one of the essential questions could be "What is missing to achieve Human-level AI?". An argument that is given is this: Without abstraction, reasoning, compositionality and fuctuality, it is almost impossible to achieve or get to human-level AI in the near future. Of course such a question brings out other interesting and relevant questions such as "What are the most obscure unsolved problems in the development of human-level AI?" or "Can human-specific attributes (coinciousness, morality, humor, causality, trust) can be transfered to machines? If yes, how and to what extent?". Even if we hypothetically assume human-inspired AI is in place, we still need to answers questions like "would this system be fully automatic or partially automatic and Human intervenable?". Should human counciousness position itself somewhere? if yes where in the generic design?. I think for the futuristic designs of AI, we need to look into the possibility of hybrid designs and think about their implementational details along the way...
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Good psychology research is VERY rare (I would even say : non-existent). If proper and real science develops truly in psychology and such is done, it will be very helpful, CRITICALITY HELPFUL.
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I am exploring the development of the idea that morality or justice for the state is different from morality or justice for the individual, as it appears for example in the work of Machiavelli. I thought I would find this quotation in the Melian dialogue, which makes that kind of point, but I couldn't find the particular quotation I was looking for. I recall that it is a quotation that the ancient historian Geoffrey de Ste Croix attached much significance to. Can anyone help please by providing the reference in Thucydides?
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I have finally located the quotation I was looking for: “They are worthy of praise who are more just than their present power requires of them when following human nature and ruling over others” (Thucydides 1.76.3).
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The reasons for the laughter can be different, not from the aspect of biology, but from the aspect of anthropology, sociology, psychology, politics, humor, cynicism, optimism, morality, non / freedom, hypocrisy ...
Really, why are people laughing?
It is necessary to give a symbolic, laconic, metaphorical ... answer.
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Dear Dr. Harun Hadžić
The mere idea that man is the only being on Planet Earth capable of laughing is as old as Aristotle himself [The parts of animals [PA] 3.1.673a8] since the face of the Human Being and possibly the timeless use of masks has the power to be not only a symbolic and suggestive artifact recognized in various cultures from the West to the East and the use of these masks goes back to the intramontable Greek Comedy that already enclosed in itself not only the idea of ​​appearance, of falsehood , of masking and apparent transformation, even assuming a different identity ranging from the Human to the Divine.
Aristotle [335 B.C.-323 B.C.] knew very well that the mask was not only an artificial satirical outfit but also a psychologically expressive and socially powerful means of communication because it was capable of giving free rein to the imagination as well as being very useful in the literary sphere from comedy to tragedy aimed at exposing the so-called inferiority complex or ridiculing the ideology of adversaries, weak points of heroes or specific sectors of power..
p.d. "Laughter is a bodily exercise precious to health" Aristotle
Photography= Phoenician terracotta mask from the 6th century BC. The purpose of such masks are much debated as knowlege of Carthaginian culture and ritual practice is limited. The similarity to later Greek and Roman theatrical masks of Comedy and Tragedy is striking. Mozia [Motya] Sicily]
Cf.
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Sometimes we witness a legal action or practice that is not considered ethical or moral. So what is the reason for this decomposition? Where do the concepts of ethics, laws, and morals differ? Traditions? Tolerance? or is it intolerance?
What do you think?
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Some laws are immoral and some laws that are not per se immoral are applied in immoral ways. Nazi Germany is an example.
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If you don't know what ChatGPT is, watch this: https://www.youtube.com/watch?v=0uQqMxXoNVs. Then, watch the (excellent) movie Her by Spike Jonze. Then, watch this lecture (from the 36 minute mark): https://youtu.be/WJP80WppHuY?t=2147
Finally, picture your child bringing a cell phone home as their partner for your family's holiday dinner.
Make no mistake: this WILL happen. So, take time to think and tell me what you would do. I am curious to see people's responses...
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I wish I dealt only with thought-experiments, but alas our current anything-goes social reality is weirder than fiction: https://www.insider.com/tiktok-programmer-ai-girlfriend-waifu-euthanized-stopped-working-chatgpt-2023-1?amp
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Hi all. I am hoping you will be able to help me. I am currently completing my masters in psychology and I am researching the relationship between attachment. Moral identity and pro social behaviour. Essentially I am stating attachment predicts both. This is my IV and I am using the IPPA to measure this (determining a secure, anxious or avoidant attachment). For the two dependent variables I am using the Moral Identity Scale (two dimensions: internal and external) and the Prosocialness in Adults Scale. The relationship between moral identity and pro social behaviour for the research could be either way: one may influence/predict the other and vice versa. What statistical analysis should I use? I have said descriptive statistics and Pearson’s r to identify the strength of the relationship. can I use a single or multiple regression analysis? or is there a difference test that would be better suited?
Thank you for any considerations and time given.
John
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Hi Eric,
I thought I would be a bit more specific in the hope it may make more sense.
I am using a non-experimental research design utilising the survey method to collect data and correlational techniques to interpret the data.
I have changed to the State Adult Attachment Scale (SAAM) which is a three factor model and uses a 7 point Likert scale (1, strongly disagree - 7, strongly agree with 4 being the mid/nuetral point). Attachment for this measure is considered as continuous. The dimensoions are determined on a higher score (certain questions for secure, anxious or avoidant).
The Explicit Moral Identity Measure measures two dimensions but I have been advised to use a 7 point Likert scale1, strongly disagree - 7, strongly agree with 4 being the mid/nuetral point - (I have read that this jump from 5 to 7 can enable the variable to be seen as continuous). The items are summed and a high score indicates high internalisation and/or symbolisation relevent to the questions answered. This is also continuous as per the author/designer.
The Prosocialness in Adults Scale is a five-point Likert scale whether the statement was never/almost never true (coded as 1), occasionally true (coded as 2),sometimes true (coded as 3), often true (coded as 4),
and almost always/always true (coded as 5). A high score indicating more engagement in prosocial behaviour. Again considered a continuous variable.
I have aso read that for a sample size greater then 30/40, parametric tests can be used as the distribution would generally be normal??
Attachment is my IV as I'm stating it predicts moral identity and prosociality (DVs).
Does this make sense?
Kind regards,
John.
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Size of the board matters but what matters the most is the corporate culture in corporate governance. Since Board of Directors are supposedly safeguarding the interest of stakeholders by providing policy prescription but CEOs are always under influence by the majority shareholders who elect the chairman. Hence minority stake holders' interest are always compromised. Strong culture based upon the ethics, morality, brotherhood/sisterhood and respects of rights needs to be inculcated for board members to be free from power and politics. Your comments please?
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Noted with thanks dear Olivier Serrat ....
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Is the art world guided by "an invisible hand"
- or has it become "economics of regulation"?
The problem in art was the turn around the sixties:
- controversial art became investment -
that makes the natural "going viral" more problematic
So the question is :
Has the Avant-Garde become an institution?
institutionalized = established = linked with status & investment.
- Should art be risk investment by nature?
Do critics always have the freedom of speech?
- An artist's career can show ups and downs - do critics have the freedom to discuss this when status investment gets involved?
And if contemporary art has become institutionalized.
- What about the artist training?
Are art students to be trained to adopt an attitude towards an art market - and the institutions that go with it? (art marketing?)
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students can learn to adopt an attitude by collecting the data about the Issues interest , or under thinking . in addition by asking the specialist people interest in the same field .
warm regards
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Heidegger said that philosophy is thinking. What else is philosophy? What is the ultimate aim of philosophy? Truth? Certainty? …
Heidegger said that science is knowledge. What else is science? What is the ultimate aim of science? Knowledge? Truth? Certainty? …
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The question can be considered simple, but for me, the answer is not easy. The answer should not be just another ethic course. In this way, morality is probably not different from medicine or economics or anything else: It would remain theoretical. Theory may (or may not) be the foundation for the later training of a skill, but most often theoretical knowledge is transformed into practical skill by *application* or *exercise*. But how to do this for morality? Or is moral behavior not teachable at all?
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Dear Dr. Sven Form
We can always learn from the moral examples that have been transmitted to us since our childhood because we always perceive in our lives the moral and ethical principles and codes through our daily behaviors, and it is that the moral principles and the strong values ​​of character are taught to us constantly. Our “human existence” offers us the opportunity of taking or not knowing how to take the codes of ethics, morals and Human Rights [that derive from them] in our daily life, everything depends on us and our mental capacities to be able to perceive or not perceive if our ethical and moral behavior goes the right way.
Cf.
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Dear all,
what do you think about human values and current pandemic. Did values and morality change a lot, or not?
Thank you for your answers.
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The pandemic should have been a doctors affair with studies of the disease, treatment and protection.
Instead it became a political game with the help of the big pharma corporations. The have reduced people into pawns ordering them to become guinea pigs for the products called vaccines at the same time hiding all adverse effects.
Have you heard any doctor encouraging you to take an experimental vaccine? The Hippocratic Oath forbids that.
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Deontic logic is a logic ahout morality and justice, to make the deontic logic mathematically, we have to define a good-evil function to describe the state of deontic logic?
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RE: "I think that these operators are quite agnostic regarding Good and Evil. One can define a perfectly acceptable deontic logic for the Good that will be absolutely acceptable for Evil."
For a plausible interpretation, I think good and evil would have to be interdefined:
E.g: x is good =df x is not evil, and x is evil =df x is not good (though there could be refinements to explicitly allow for neutrality). Axioms for duty or obligation would have to rule out, or be supplemented by further axioms that would rule out obligations to do evil.
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Integrity is considered very important, but there is no clear definition, even the meaning impressed overlapping. It is sometimes associated with character, morals, virtues, honesty and more. In fact, what is integrity?
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Integrity implies doing your duty even when no one is watching you.
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Myth is the biggest obstacle among historians to formulate any kind of history, some believe that myth might have some truth or some falsity as well. Myth has been a powerful tool for civilizations and religions to expand and flourish, only after the scientific revival and renaissance, it was challenged by truth seekers under the realm of positivism. But still, we are lacking the depth of understanding for the 'myth' as a subject. In fact, myth is not a priory or even not an extended human morality but it has helped us in the creation of this modern world.
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Myth exists everywhere.
Myths are stories that are based on tradition. Some may have factual origins, while others are completely fictional. But myths are more than mere stories and they serve a more profound purpose in ancient and modern cultures. Myths are sacred tales that explain the world and man's experience.
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Currently writing a paper on the Euthyphro Dilemma, discussing the origins of morality, metaethical and normative positions without God, and then revisiting the ED for Virtue Ethics. Could it be the case that the virtuous act is virtuous because the virtuous agent does it, or does the virtuous agent do it because it is virtuous? Really appreciate anyone's insight! Many thanks.
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The virtuous agent is one who tends to act in accordance with virtue, but a virtuous agent is not perfect and can make mistakes or even occasionally succumb to temptation. Virtue is the prior notion.
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Is it reason, intelligence, superior nature, rights, or something else?
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How can one classified African traditional societies under natural law
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Check this out.
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I wanted to know your opinion about the factors that lead a person to morality or immorality.
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Dear, Lalihon Mukhamedjanova!!! I think that there are a lot of factors and reasons which lead a person to morality or immorality. And there are followings:
-education;
-social condition;
-environmental;
-family and school;
-friends;
-politics;
-personal purpose and position;
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Good morning everebody.
We know that human migration is a phenomenon that affects the past, present and future of humanity. Today, migration has become globalized. Its influence can be seen in the diaspora of migrants, in the countries and societies where migrants come and receive them. How do you assess the impact of the migration process on the ethical environment? Is migration improving the moral environment or is it negatively affecting the morality?
Thank you in advance for your feedback and attitude!
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Demographic balance is still necessary, despite technological advances and production achievements. Robots or intellectual property cannot "fill" pension funds or social security funds; they need people, workers, productive workers. The issue of internal security of some countries today connects with migrants, with their uncontrolled influx and possible impact on the security, economic and political situation in the country, and the attack on national identities. Habermas points out that moral orientations of consciousness can be emotionally colored in different ways, including disgust or fear, grief or love. If similar behavior is "completely objective" concerning any man, you can "clash" with him, but not to quarrel."
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Good morning all,
I am looking for a publication on a colony (regardless of the species, bees, bats ...), for which the entries and exits of individuals have been recorded in order to estimate mortality outside the "nest" (exits - entrances).
Do you have notion of such an article?
Thanks in advance.
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There are a lot of studies using PIT tags on bats that are recorded as they enter or exit bat houses or cave colony sites, but they are generally used for population monitoring. The problem with using that information to infer mortality is that bats are generally loyal to colony sites, but it isn't all that unusual for them to go somewhere else. So, just because a particular PIT tag isn't recorded for years it doesn't mean that the bat has died since they can live for decades.
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Dear all, students of mine asked me how to calculate participants' levels of morality from the results they revealed in the MUT. Does anyone know how to do that?
Thank you very much for your time!
Best, David
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I'm not familiar with the "MUT", but I feel confident that you cannot calculate anyone's "level of morality" with any test. At best you can identify their moral developmental level in moral reasoning, such as conventional or postconventional in Kohlberg's scheme, or their preferences for different "moral foundations" in Haidt's scheme, or whether they choose utilitarian or deontological responses to moral dilemmas given certain conditions, or the extent to which they give priority to intentions in assigning blame. But none of these is a measure of "morality" per se, because there is no universally accepted definition.
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Why or why not?
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Am in line with Aparna Sathya Murthy
Pim Janse brought an important 'gap' into the discussion, if we move from the micro-level or personal action to the macro-evel of political decisions.
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Hi there,
Following to our discussion about co-operation morality in exams, all comments agreed that co-operation in far distance education is cheating.
Fine, now what would you do as a teacher if a week student scores very high marks, and you are 100% sure that he/she cheated in the online exam? or someone else did the exam instead of him/her? cheating online without evidence?
I believe that as long as teachers have no evidence, then they can not punish or deny the students scores even if they are 100% sure that there is a cheating case.
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I taught a face-to-face logic class for which I had a marking scheme that assigned certain percentages of the grade to assignments, tests, and the final exam. I also told students that if it was to their advantage, I would automatically count the final exam for 100%. There were always a couple of students who didn't put any effort in throughout the year, skipping assignments or tests (for which they then received a mark of 0), as well as many classes, but who managed to do a study blitz the week before the final and achieve a respectable mark; in one case, the highest mark in the class. (Identities were verified via photo student card and signatures at the final.)
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integrity is often defined as being honest and having strong moral and ethical principles.
The world certainly needs it very much. Can we teach this quality to our students? should the parents be the ones that teach ethics to their children? Can society or, religious institutions teach this?.
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I agree with@ Irfan Adin Majid. It is a great responsability of a teacher.
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There were four groups; A, B, C and D with each group containing 15 birds. All birds are of the same age. Other environmental and experimental conditions for all the groups are also same. Group A birds were treated with single dose of drug while, group B birds were treated with double dose of drug treatment. Group C is positive control and group H is negative control. At the end of the experiment, the number of deaths (% mortality) in each group was calculated. I want to know does any significant difference exist in % morality of treatment groups in response to single and double dose of drug?
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You don't always need to apply statistical analysis, if the results are in percentage form then you can publish them in percentage form too.
However, if you still feel the need to apply statistical analysis, simply apply ANOVA (one way or two way depending upon the combination groups and your experimental design) and compare the means of the groups using Tukey's test or DMR.
Best of luck
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In a formal classroom teaching and learning situation, did you ever find it necessary to lower the grade on a student's paper because of some deficiency, such as a paragraph copied verbatim from a source (article, book, periodical, internet resource, etc.) without giving credit (plagiarism)? Are there other situations, hypothetical or experiential, you can mention to support the idea that "It IS possible to measure ethical and/or moral conduct or misconduct"?
SOURCE: Research Gate: This Question is generated as a result of my having observed a number of replies on another discussion Question that categorically state that (1) scientific teaching and research can only be evaluated according to the number of citations; (2) scientific research and teaching have no connection to ethics and morality; and (3) Research Gate does not have any requirements concerning ethics and morality and only credits members with "points" for the number of citations, and not for showing any ethical and moral qualities.
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It is clearly stated in the University code that plagiarism is not allowed.
Appropriate sanction shall be given to the students once caught guilty.
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Did you come across any book or publication that explains the full history of gifted and talented definition ? I mean its development from the first definition until the last ? 
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I agree with Michael El Boghdady
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I am writing a brief section on the American Anti-Imperialist League of the late 1800s, early 1900s. I find that most of the people in it and statements made by it oppose U.S. imperialism, in large part, for racist reasons. They don't want all those "non-white" people to be part of the United States and they think it would distort the Constitution to have people be part of the United States who are not citizens. I know a few people, like Mark Twain, held different views. But does anyone know more about non-racist reasons why people were anti-imperialists at that time? Or where I could find more about what they thought and why?  Thank you.
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Thank you Randolph. Yes, you are so right! And so many of the anti-imperialists just didn't want any non-white people in the United States and, as you point out, the many white people who were in this country were
practicing genocide against those who were here.
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In my Business Ethics class, we were having a discussion about what type of people will make better citizens: Ethical people or Law-abiding people. The Discussion was very interesting and I was wonder what your view is on the matter.
We also looked are the possibility of ethical citizens not always being law-abiding...
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Respected Olutayo Kadmiel Osunsan. It seems that these discussions are universal, in my classes we also discuss these problems very frequently. I will express no opinion on this topic, very controversial and with which many people do not agree. A citizen who acts from well-defined moral values ​​is the one who would most respect the law. This type of citizen will assume the law as a natural process of a social nature. The law is mandatory, violating it means committing a crime that can mean being imprisoned. This type of action is preceded by a fact that ends in the repression in case of breaking the law. Nevertheless; acting by values, by convictions, by motivational levers is a significantly social way of assuming life in society, which includes respect for the law. It cannot be forgotten that man is a cultural being, eminently social and the law is a reflection of social relations and expression of the interests of the classes that are in power. That is why ethical action in the face of life is the type of citizen with real potential to develop any society. In my opinion, we can continue to discuss this issue in future exchanges. Thank you.
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Hello researchers,
Can someone please direct me to a freely available (or reasonably priced) scale for measuring morality/moral reasoning among children, 0-18 years, any age group? I would like to know the sources where they are available or if you have used one or developed one, can you allow me to replicate the research? I have preschoolers as convenient sample, but, can access other age groups as well.
Thank you in advance.
Sadguna
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You might be interested in the work of Lene Arnett Jensen, who studies types of moral reasoning rather than levels. Her measure is presented in DOI: 10.1177/0165025415587534, and she has several articles detailing the theoretical underpinnings.
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Today, we are living in a world where technological advances are happening in a pace which has been unprecedented in the entire history. Various technologies and industrial innovations are transforming how humans interact with their environment and with each other.
So, How do you define morality in today's world? What role does it play in our interactions with these new advancements in technology? And most importantly, will it be forgotten in the future or will it be salvational?
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Morality is an attitude of always doing what is right.
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hello, my name is Ellyzabeth and i'm currently doing my final assignment to get my bachelor degree in psychology. my research is an experiment about how dressing style can influence people's social perception, especially in intelligence and morality. can someone suggest me the right scale to use?
thank you in advance for the help
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The choice of scale depends whether the questionnaire will be filled by the respondent (and you will evaluate it later) or you will be the main actor (i.e. observing the respondent and judging their reaction).
In the first case, there is some interesting research on the matter that can assist you:
Other that that, I recommend the Handbook of emotions, 3rd ed., 2008 (edited by Michael Lewis et al.).
In the second case, you can look at Paul Ekman and his work, especially on facial micro expressions:
I hope that helps :)
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I'm using ZrOCl2.8H2O as precursor and 2-methoxyethanol as solvent and I have solutions with different-different morality, however with each of them I'm getting striations in the film. How can I avoid them? and How can get the lowest leakage current with the precursor?
Thanks in advance.
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Thank you.
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What is Ethics? & /or what is Morality in Criminal Justice?
Since crime can be a social, legal, or a violation of code(s), and sanctions "bestowed" in the name of "justice" may involve an individual or a society's educational or economic situation, understanding (& eventual application) of Ethics & /or Morality in Criminal Justice is a significant issue which must be dealt with, especially if USA is to give up and cede the number one (# 1) position in incarcerating its own people!
Any realistic, concrete humanistic suggestion(s) on USA to go down to the 2nd, 3rd, 4th ... .. ... or the last position?
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At punishment of act its legal qualification, but not a moral component has to be considered.
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Politicians obviously are; this is the core element of their profession. But what about the rest of us?
Young people around the world protest against the climate change, and they demand action! But when I undertake an action and switch off air-conditioning, my young colleagues look at me with hatred, and switch it on again.
When I ask them whether we are heating or cooling today (neither is needed), they do not respond. This does not matter; air-conditioning must work all the time, and it does work all the time.
I read that some eighty percents of electricity is produced from fossil fuels. And they say they want action!
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Christian -
Perhaps; but Kant writes in a complicated way, and repeats his principle(s) in different ways, so that I am not sure exactly what belongs to him and what does not. Anyway, most of things I know/say are based on what I learned from others. I interpret and express things in my way, but I do not create out of nothing.
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I'm interested in measuring perceived moral decline: the extent to which people believe that society is more immoral and corrupt now than it was in the past.
This is conceptually similar to nostalgia but it's not the same. It's also similar to Altemeyer's Belief in a Dangerous World (BDW), but that measure focuses mostly on violence whereas I'm interested in perceived immorality more broadly.
Any ideas or suggestions would be appreciated.
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PERSONALMENTE NO CONOZCO NINGUNA...PERO, SI ESTÁ INTERESADO EN ELLO, PODRÍA CONSTRUIR Y VALIDAD UN CUESTIONARIO O ESCALA "AD HOC"
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A content analysis of Canadian arbitration cases over the past 10 years, would be the most effective way to gather documented evidence on how social media related human resources issues are being ruled upon by arbitrators.
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Any law contains rules for discipline and dismissal of employees, and the employer may, in accordance with his disciplinary authority, sign the penalty of dismissal in accordance with the provisions of the law and with due regard for the legal guarantees; the information collected through the websites or other information must be well checked and presented to the worker. The worker's behavior should negatively affect the interest of the labor (Egyptian labor law).
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Ok, I'll try and keep this short: For the few of you who might know me, I'm a English grad student at West Chester University, and I'm currently in the middle of writing my MA thesis. One of the key components to my research will be a survey of gamers in the Metal Gear community, looking at perceptions of in-game morality and the potential for player-character/character-player transferability of morality.
Here's the problem - as I've already noted, I'm in the English department, so it'll be pretty easy for you all to assume that mathematics isn't necessarily my strong suit, let alone the analysis of data and statistics. I was wondering if anybody is aware of a good resource, either online or as a physical text (hopefully reasonably priced), that can actually teach me the fundamentals of interpreting the data when the time comes. I'm sure there's a "...For Dummies" book out there, but in my experience those aren't always necessarily the best option. Any help in this matter is deeply appreciated.
-Ryan
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Hey Ryan,
whenever it comes to learning statistics, Prof. Andy Field is a fantastic starting point. Some of his lectures are on youtube. His books are easy to understand AND actually entertaining.
He also has a homepage. Here is the link to his basic description of a correlation:
This is however my opinion as a psychologist and his target audience are psychology-students (I guess). If you however find his homepage and lectures helpfull, his books should work for you too.
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i think the The axis of the moral teachings of the ancient Persians is the "Asha". what is your idea?
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I support your assumption
Best Regards Khalil Hakimifar
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Rumination 3# - The lost goal of education?
Professor Stephen Dobson
Dean of the Faculty of Education
Victoria University of Wellington, New Zealand
Since arrival in the Faculty of Education at Victoria University in mid-2018 I have had many remarkable experiences. Not all however are the source of a strong catharsis, an ‘a ha’ experience as was the following: I was lucky enough to attend the 50th anniversary of the cohort of pre-service teachers who attended Wellington Teacher`s College in 1968. In the course of the pleasurable evening a common experience remembered was staff philosophy at the College, “that they should try to develop the person and then the teacher would emerge from that.”[1] In cultural activities, such as art, reading, music, talking, dialogue and so on during their training. Sam Hunt the poet and New Zealand treasure was a student to whom they made constant and well-deserved reference. Sam never graduated – apparently the Dean told him to concentrate on his poetry skills.
We have come a long way from such a perspective, or so we are apt to think – our teachers are arguably more professional, the national curriculum is detailed and teachers meet clearly defined standards on graduation. Yet, when I talk with my Islamic educational colleagues I learn that the point of education in their culture for over a millennium has been to develop the character of the child. We must remember one of the oldest universities[2] in the world is Islamic; it is over 1200 years old and found in Tunisia [3] (Ez-Zitouna University جامعة الزيتونة‎); not in Europe in the Middle Ages as we commonly think. In Chinese inspired education a version of this is the importance of developing a good moral character, inspired by the views of Confucius and a deep respect for others. We find a strong other-directed morality rather than an ego-oriented morality in China. In Scandinavian educational culture this is called bildung or dannelse and means the formation of a shared centred-ness and a shared cultural identity. In my limited, but growing understanding of Māori and Pasifika culture I have noted many of these same points.
Current global speak around the world and in many Anglo-Saxon countries profess a different view on these matters, if we exclude for a moment the point on curriculum knowledge. It is the desire to grow students who are resilient and possess ample funds of ‘grit’ to master set-backs. They are cognitively knowledgeable of their own thought processes. All possess so-called 21st century skills of team work and sociability.
Sometimes, I wonder if the pendulum of education has swung too far and we have lost ourselves in the science of education and in particular that international pastime of measuring literacy and numeracy scores. We want to perform well and to manage ourselves; to be the cleverest in the local, national and international class. This is very much to the exclusion of the other side of the pendulum where character, morality, bildung and other-directedness rest. A phrase I often quote from the Swedish child activist in early 1900 rings in my ears, `the formation of one`s identity is based upon what remains after we have forgotten everything we have learnt` (my translation). As with life we need a pendulum that swings both ways – or do we?
[1] Georgia Morgan (2007). A Short History of the Victoria University College of Education Art Collection. Unpublished manuscript.
[2] Established in the year 859, the University of al-Qarawiyyin in Fez, Morocco, was the first degree-granting educational institute in the world (as recognised by UNESCO and Guinness World Records).
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As I see it, the goal of education is to bring about students who come to be creators and innovators, not conformist people.
The goal of teacher education shoud aim at forming teachers who are more mentors and organizers of learning experiences and situations such that their students come to understand, reinvent, and reconstruct everything they learn than simple transmitters of ready made and established truths imposed on students from outside.
Best regards,
Orlando
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Is good creation or bad creation rooted in man or are they influenced by the environment that incites and puts human morality?
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Yes, there are several factors that affect human morality such as family education and the environment
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Is good creation or bad creation rooted in man or are they influenced by the environment that incites and puts human morality?
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Yes, there are several factors that affect human morality such as family education and the environment
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I know that the issue is hard. Let us try to be very careful not to offend other people, try not to mention the names as much as it will be possible; certainly avoid people who are around on RG; and let us discuss just the methods. So let us discuss the problem apart from the RG and just in principle. Let us try to examine when political propaganda intervenes in science and what are their methods.
Therefore the essential point is the discrepancy between facts and the interpretation of the facts in science under influence of politics, or :
What are the methods of political propaganda in science, scientific media and scientific communication? How to protect science from politics?
This may concern opposing some scientific concept by using political action or inverse: the opposing some political orientation by using fallacious scientific methods. Using science is very effective to persuade the masses and can be easily dissimulated. The important aspect of the propaganda method is to imply the conclusions and to avoid establishing links with the discussed facts.
As far as I know, we had on RG at least 2 such threads: during the last elections in the US (trying to discredit Donald Trump), and one recent and still running - on plagiarism (trying to damage certain Serbian politicians). There are certainly some others of which I am not aware.
The common feature of such attempts is to focus the discussion on some personality and to avoid clarification of the facts and insist on some more general aspects, structural or contextual aspects, persuasions or general principle without establishing the links with the discussed facts. Number of logical fallacies are used and none of them is specific for those discussions.
May be we should concentrate on relation of the political propaganda and science, morality of publishing, and scientific and political paradigms vs. empirical facts.
Or, the essential point is that since politics is often blind for the facts, the question is how deep politics reaches into science?
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Dear Dragan,
I think that political propaganda in science may come from the scientists themselves rather than from politicians. I will give an example from the past, which may lighten our answers to the important point you are raising.
I will speak about Francis Galton (1822-1911), who had been an important figure in the history of statistics (see the chapter 8 of the book from Stigler: The English breakthrough: Galton). However he developed and fought for eugenics from 1883 to the end of his life, whose intention was to touch on various topics with that of the cultivation of race, or as we may call it “eugenic” questions … He tried during the last ten years of his life to impose his view on this topic and during the first half of the twentieth century this notion had been taken by many fascists and Nazi politicians, as Mussolini and Hitler, whose racist policies lead to extremist actions.
This example may lead us to think that even notions introduced by scientists may be politically disastrous.
References
Stigler, S.M. (1986).The history of statistics. The Belknap Press of Harvard University Press: Cambridge, London.
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The first question indicates towards experience of an individual as an employee and his/her interactions with a peer, senior, boss, or the organization (norms/rules/regulations) itself.
The second question indicates to share various factors that contribute building the perception of employees.
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According to Robbins and Judge (2009) the following is list of what management can do to create a more ethical organizational culture. They suggest a combination of the following practices:
  1. Be a role model and be visible. Your employees look to the behavior of top management as a model of what’s acceptable behavior in the workplace. When senior management is observed (by subordinates) to take the ethical high road, it sends a positive message for all employees.
  2. Communicate ethical expectations. Ethical ambiguities can be reduced by creating and disseminating an organizational code of ethics. It should state the organization’s primary values and the ethical rules that employees are expected to follow. Remember, however, that a code of ethics is worthless if top management fails to model ethical behaviors.
  3. Offer ethics training. Set up seminars, workshops, and similar ethical training programs. Use these training sessions to reinforce the organization’s standards of conduct, to clarify what practices are and are not permissible, and to address possible ethical dilemmas.
  4. Visibly reward ethical acts and punish unethical ones. Performance appraisals of managers should include a point-by-point evaluation of how his or her decisions measure up against the organization’s code of ethics. Appraisals must include the means taken to achieve goals as well as the ends themselves. People who act ethically should be visibly rewarded for their behavior. Just as importantly, unethical acts should be punished.
  5. Provide protective mechanisms. The organization needs to provide formal mechanisms so that employees can discuss ethical dilemmas and report unethical behavior without fear of reprimand. This might include creation of ethical counselors, ombudsmen, or ethical officers.
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1. Intra-personal level (or individual level)
2. Inter-personal level (e.g., peer level, subordinate level, boss/supervisor level, and organization level)
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Thank you Gopi for sharing this with me. From my (long) working experience in four continents I can say that indeed responsibility for the things you do, say or 'share' is a key factor. In addition, a full understanding of the culture, practices and morality of the people you interact with is another key factor. Furthermore, I would argue that respect is yet another key factor, independent on what the 'other side' says, thinks or does.
Best wishes,
Jan
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Very often we see that the educated people do crimes in their everyday lives. Societies are different. Crimes are also different in terms of intensity. The questions arise: Does the formal education system help our students become good citizens? Is not it expected that educated people will act with better morality than others? Is this true that the moral sense in human is connected to formal education?
Please share your views, opinions, comments and questions.
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