Search

Copyright of Electronic Turkish Studies is the property of Electronic Turkish Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper pays homage to the late Professor, Brij Lal, for the critical role he played in debunking colonial and patriarchal myths about Fiji's Indian indentured (girmitiya) women. From as early as 1985, Lal critiqued the way the British administrators wielded power over displaced female labourers by misrepresenting them in internal and external exchanges. My specific focus here is on the way he deconstructed colonial and patriarchal tropes associated with indentured women such as their alleged immorality and promiscuousness, 'sexual jealousy', 'maternal negligence' and madness, by situating these constructs within a specific historical context. With these interventions as the foundation for this paper, I will illustrate how my own interdisciplinary investigations in the interconnecting fields of gender, indenture, subaltern studies and minor history have attempted to address Lal's concern that girmitiya women's perspectives were absent in the historical records. [ABSTRACT FROM AUTHOR]

Copyright of Humanities Journal of University of Zakho (HJUOZ) is the property of Humanities Journal of University of Zakho and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Archivos de Historia del Movimiento Obrero y la Izquierda is the property of Archivos de historia del movimiento obrero y la izquierda and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Morality is conceived as a form of cognition that determines social values and behaviors. Nevertheless, traditional representational cognitive explanations have been unsatisfactory. Alternative theories are the embodiment, which considers that the body, action, and context constitute cognition. These approaches offer a revolutionary perspective in the study of morality, making it possible to overcome the limitations of more traditional positions. Therefore, this work sought to analyze the characteristics and main results of the articles published between 1980 and 2022 that have addressed morality from an embodied cognition perspective. A scoping review was carried out according to the PRISMA statement. Fifty-one articles met the inclusion criteria. These papers showed that research on embodied morality has increased in the last decade, especially empirical research, and has been primarily concerned with the relationship between sensorimotor metaphors and moral behavior. In particular, the authors report the following associations: perception of disgust with immorality, cleanliness of body and hands with reduction of distress caused by wrong actions, body weight with guilt, and body openness with immorality. Furthermore, few studies were found outside of North America and Europe, showing a lack of research in other world areas where it could have critical applications, such as Africa or South America. The applications were primarily theoretical, although political, clinical, and social uses were also explored. We recommend several pathways for future research in this area based on these findings. First, sample diversity should be expanded regarding participants' age, social, cultural, and economic background. Future research should include practitioners from disciplines other than psychology and neuroscience, as embodied morality encompasses social, economic, and linguistic factors. Regarding the methods used, future research could implement more situated techniques that consider the body and environmental, relational, and cultural factors. Lastly, we recommend that researchers in this area continue replicating the results, which gives them greater validity and broadens their theories by implementing different and diverse methods and samples and studying new body aspects. 1) there is a gradual increase during the 20th century in publications, reflecting a developing disciplinary field; 2) the samples used to be university students, limiting the generalization of the results; 3) the most consistent association between morality and the body refers to the use of sensorimotor metaphors about disgust, cleanliness, openness, and body weight; and 4) the most used methods continue to be the classic moral dilemmas, which indicates that a methodological break towards more situated and ecological methods is still required. [ABSTRACT FROM AUTHOR]

Upon the modernization of the Republic of Türkiye, the Swiss Civil Code and the Swiss Code of Obligations were adopted in 1926. The Turkish provision that regulates liability arising from immorality (Turkish Code of Obligations Art 49/2) requires the tortfeasor to act intentionally. However, it is controversial in Swiss doctrine whether the Swiss Code of Obligations Art 41/2 – the source law of Turkish provision – requires Absicht (malice/pure intent to cause harm) as a different degree of intent. Even though the Turkish Code of Obligations Art 49/2 uses the Turkish term kasıt -intent- (Vorsatz), the debate in the Swiss doctrine spread to Turkish doctrine, and there is a disagreement regarding the degree of intent required in the provision. While some authors state that, in accordance with Swiss law, Absicht (malice) should be required for the application of such a provision with a restrictive nature, other authors find indirect intent (dolus eventualis) sufficient to invoke said provision. In brief, in this paper, the degree of intent required for the liability arising from immorality under Turkish tort law shall be evaluated in comparison with German and Swiss laws. [ABSTRACT FROM AUTHOR]

Copyright of Journal of ROL Sport Sciences / ROL Spor Bilimleri Dergisi is the property of Journal of ROL Sport Sciences / ROL Spor Bilimleri Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Personal similarities to a transgressor makes one view the transgression as less immoral. We investigated whether personal relevance might also affect the perceived immorality of politically-charged threats. We hypothesized that increasing the personal relevance of a threat would lead participants to report the threat as more immoral, even for threats the participant might otherwise view indifferently. U.S. participants recruited online (N = 488) were randomly assigned to write about the personal relevance of either a liberal threat (pollution), conservative threat (disrespecting an elder), neutral threat (romantic infidelity), or given a control filler task. Participants then rated how immoral and personally relevant each political threat was, as well as reported their political ideology. Partial support for our hypothesis emerged: when primed with conservative writing prompts, liberal-leaning participants rated the conservative threat as more immoral, compared with the same threat after a liberal writing prompt. We did not find these results for conservative-leaning participants, perhaps because all participants cared relatively equally about the liberal threat. [ABSTRACT FROM AUTHOR]

Morality has been an integral part of social cognition and our daily life, and different languages may exert distinct impacts on human moral judgment. However, it remains unclear how moral concept is encoded in the bilingual brain. This study, therefore, aimed to explore the emotional and cognitive involvement of bilingual morality judgement by using combined event-related potential (ERP) and psychophysiological (including skin, heart, and pulse) measures. In the experiment, thirty-one Chinese–English bilingual participants were asked to make moral judgments in Chinese and English, respectively. Our results revealed increased early frontal N400 and decreased LPC in L1 moral concept encoding as compared to L2, suggesting that L1 was more reliant on automatic processes and emotions yet less on elaboration. In contrast, L2 moral and immoral concepts elicited enhanced LPC, decreased N400, and greater automatic psychophysiological electrocardiograph responses, which might reflect more elaborate processing despite blunted emotional responses and increased anxiety. Additionally, both behavioral and P200 data revealed a reliable immorality bias across languages. Our results were discussed in light of the dual-process framework of moral judgments and the (dis)embodiment of bilingual processing, which may advance our understanding of the interplay between language and morality as well as between emotion and cognition. [ABSTRACT FROM AUTHOR]

Why do people think that someone living a morally bad life is less happy than someone living a good life? One possibility is that judging whether someone is happy involves not only attributing positive psychological states (i.e., lots of pleasant emotions, few unpleasant emotions, and satisfaction with life) but also forming an evaluative judgment. Another possibility is that moral considerations affect happiness attributions because they tacitly influence attributions of positive psychological states. In two studies, we found strong support for the second hypothesis. Moral considerations only appear to affect happiness attributions when they also affect attributions of positive psychological states. Additionally, both studies supported a hypothesis about why moral judgments have these effects. Specifically, we found that when people judge that someone is living a bad life, they infer that the person is not at peace with themselves. However, when this inference is blocked, moral considerations do not affect attributions of happiness or positive psychological states. In sum, although "happiness" appears to be a purely psychological concept, happiness judgments are sensitive to moral considerations because people often assume that immorality disrupts intrapersonal harmony. [ABSTRACT FROM AUTHOR]

The central claim of this essay is that in interpreting the U.S. Constitution, it is immoral to choose original intent over social welfare, broadly conceived. Once this argument is laid out and defended on its own terms, I support the central claim with a variety of arguments, including the defective process pursuant to which the Constitution was enacted, the deeply flawed substantive content of the Constitution, the incongruity of fidelity to the views of a generation of revolutionaries, the current virtual imperviousness of the Constitution to amendment, the failure of the Constitution to resolve fundamental questions concerning the allocation of power within the government, which leads to dependence on the un-democratic Supreme Court to resolve important and controversial social issues and finally originalism's tendency to force otherwise honorable people to lie or obfuscate about the reasons for their official decisions. [ABSTRACT FROM AUTHOR]

Background. The ideology embodied in the Criminal Procedure Code of the Russian Federation is a manifestation of diverse Western European liberal philosophies, teachings and concepts. In them, freedom was understood and is now understood as freedom of reason (subordination of the will to reason – formal logic). Subordination of the will to reason is the cornerstone of the liberal (rationalistic) paradigm of freedom in Russian cri-minal proceedings. Unlike the latter, Russian (Orthodox freedom), first of all, is the freedom of will (aspiration of the soul) of officials conducting criminal proceedings as mature individuals. It is also the centrifugal force of their aspirations and desires. In essence, the freedom of will of officials conducting criminal proceedings is the embodiment of the spir-itual and moral principles of the life of the Russian people in criminal procedural activities. It is not difficult to see: liberal freedom, with its potential, not only subordinates to formal logic the freedom of will of officials conducting criminal proceedings, but also purposefully to devastate the spiritual and moral principles of domestic criminal proceedings. However, domestic criminal proceedings are not conceivable without its inherent spiritual and moral principles. Thus, the study of the dialectic of Russian (Orthodox) freedom and the liberal ideology of criminal justice is relevant and timely. The purpose of the work is to substantiate the need for the formation of spiritual and moral consciousness among persons and bodies conducting criminal proceedings on the basis of the disclosure of spiritual potential embodied in Russian (Orthodox) freedom. The study also substantiated the scientific hypothesis according to which the liberal Freedom of the mind is a spiritual slavery aimed at killing all freedom as such. Materials and methods. This research is based on published spiritual and scientific knowledge (materials) available to the general scientific community about the ideological (essential) basis of Russian (Orthodox) freedom and the liberal ideology of Russian criminal justice. Russian Russian spiritual tradition (the spiritual pillars of Russian Orthodoxy), cultural and historical heritage and the system of traditional spiritual and moral values of our Fatherland have been used to realize the research tasks based on the use of the potential of the spiritual method of thinking and ideological and methodolog-ical tools, originating in their origins from the Russian (Russian) spiritual tradition (spiritu-al pillars of Russian Orthodoxy), cultural and historical heritage and the system of traditional spiritual and moral values of our Fatherland. The methodological potential of the research includes a system-activity approach and a cultural-historical method in solving the problem of dialectics of Russian (Orthodox) freedom and the liberal ideology of Russian criminal justice. Results. Taking into account the life of previous generations, the idea of the need to form the spiritual and moral principles of domestic criminal proceedings by revealing the spiritual potential of Russian (Orthodox) freedom is established and substantiated. Conclusions. The research carried out allowed us to substantiate the idea that the lack of understanding by the domestic science of criminal justice of the origins of Russian (Orthodox) freedom led (unfortunately, and still leads) to the fact that in the criminal pro-cedural sphere freedom is usually understood based on the postulates (ideologems) hostile, aggressive, spiritless, senseless and immoral liberal ideology (philosophy). Such a vector orientation of liberal ideology in understanding freedom contradicts the spiritual foundations (laws) of the life of our Russian (Orthodox) people. Russian criminal process is being destroyed by the liberal ideology with its hostile, aggressive, spiritless, senseless and im-moral potential. Their destruction inevitably entails the loss by domestic criminal proceedings of their inherent meaning and goals, as well as the depersonalization of officials conducting criminal proceedings.

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Negatively valenced news dominates the press, with stories of death and destruction gaining significant traction while also negatively impacting people's mental health and perceptions of humanity. Given that horrific acts happen and need to be reported, we examined if news stories featuring others' kindness could undo the aversive effects of news stories featuring others' immorality. In Studies 1a-d we tested whether media exposure to the acts of kindness that occurred in response to a terrorist attack could alleviate the aversive effects of media exposure to the terrorist attack. In Study 2, we examined whether, more generally, the aversive effects of news stories featuring immorality (e.g., homicide, paedophilia, bullying) could be alleviated through news stories featuring acts of kindness (e.g., volunteering, philanthropy, caring for the homeless). In Studies 1 and 2, we found that participants exposed to others' immorality and then others' kindness suffered from less aversive changes to their mood, experienced greater levels of elevation and were more inclined to believe in the goodness of others, than participants exposed only to others' immorality. Given this, we suggest there is merit in journalists shining a light on others' kindness if people's affective well-being and belief in the goodness of humanity is to remain intact. [ABSTRACT FROM AUTHOR]

According to Yu et al. (2022, Study 2), beneficiaries are less likely to feel grateful toward benefactors who exhibit immoral behavior, indicating that gratitude is morally sensitive. As a preregistered conceptual replication study, the present study aimed to examine which specific immoral attribute of benefactors would weaken beneficiariesʼ gratitude. The participants of this study were presented with a vignette, in which the benefactors offered to introduce a doctor to them who could help with their physical problems. Referring to moral foundation theory, we randomly assigned one of six moral traits of benefactors: immoral with respect to care, fairness, loyalty, authority, purity, or morally neutral. Preregistered analyses revealed that beneficiaries felt less grateful toward benefactors who were immoral with respect to loyalty and purity. Furthermore, immorality in those two moral foundations weakened beneficiariesʼ other appraisals that were consistent with the findings of the original study, while immoral benefactors with respect to care significantly affected neither these appraisals nor gratitude. Results suggest that one should carefully discern the influence of certain kinds of immorality on gratitude. [ABSTRACT FROM AUTHOR]

Copyright of Nigde University Journal of Physical Education & Sport Sciences / Nigde Üniversitesi Beden Egitimi ve Spor Bilimleri Dergisi is the property of Journal of Physical Education & Sports Science and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper examined yesu’ah (Yeshua) in the Old Testament and the notion of a break to the curse of pandemic in Nigeria. The Hebrew word yesu’ah means; victory, relief, solution, salvation or freedom from physical challenges such as drought, famine, sickness, bondage, illness, epidemics or pandemics etc. The concept of the latest pandemic (Covid-19) has created timidity in the minds of people in Nigeria since December 2019 up to date. The major problem is that no one has ever known the actual cause and the actual medicine required to curb the spread of the deadly virus which plagues society. However, just like how the Israelites overcame their challenges, this paper which adopted a critique method reveals that Nigerian tribal societies (Yoruba, Igbo and Hausa) possess their traditional method of obtaining suitable solutions to their challenges which are very much synonymous with those of the Hebrews in the Old Testament period. But in an attempt to secure relief for their physical challenges, the people jettisoned and supplemented their traditional ways of solving problems for scientific ‘proof’. It is noteworthy that the influence of civilization has become significant on the Yoruba culture. In the light of the above, the paper concludes that to obtain proper relief from the syndrome of pandemics, there must be proper discipline and morality, transparency, diligence, honesty and a total positive revolution in the way that people live. Besides this aspect, the paper elucidates that the people should re-examine their traditional methods of seeking God’s face for deliverance.

Copyright of Ideas y Valores is the property of Universidad Nacional de Colombia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Praxis Pedagogica is the property of Corporacion Universitaria Minuto de Dios and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Previous research shows that civility norms, such as morality norms, are necessary navigational charts to orient an individual in social life. However, there are no studies that establish the extent to which people consider civility norms as objective facts in a similar way to how many moral norms are considered. This research examines the perceived objectivity of civility norms in contrast to morality norms. The results show, firstly, that immoral norms are perceived to be significantly more objective than moral norms, but the opposite occurs with civility norms. Second, there is a high correlation between what participants consider objective and what they believe the rest of their community considers objective. However, this correlation was greater for immoral behaviors than for moral behaviors, and the opposite occurred for civility behaviors. Finally, participants estimated that the percentage of people in their group who engage in uncivil behaviors is higher than those who engage in immoral behaviors. [ABSTRACT FROM AUTHOR]

An essay is presented which explores the severity of the problem of pornography and its implications for Christians. Topics discussed include the involvement of Christian men and women in digital adultery based on a 2016 study "The Porn Phenomenon," the way sexual immorality may be regarded as a form of idolatry according to Apostle Paul, and the impact of pornography on trust, sexual satisfaction, and family relations.

Recent years have not only seen growing public distrust in science, but also in the people conducting science. Yet, attitudes toward scientists remain largely unexplored, and the limited body of literature that exists points to an interesting ambivalence. While survey data suggest scientists to be positively evaluated (e.g., respected and trusted), research has found scientists to be perceived as capable of immoral behavior. We report two experiments aimed at identifying what contributes to this ambivalence through systematic investigations of stereotypical perceptions of scientists. In these studies, we particularly focus on two potential sources of inconsistencies in previous work: divergent operationalizations of morality (measurement effects), and different specifications of the broad group of scientists (framing effects). Results show that scientists are generally perceived as more likely to violate binding as opposed to individualizing moral foundations, and that they deviate from control groups more strongly on the latter. The extent to which different morality measures reflect the differentiation between binding and individualizing moral foundations at least partially accounts for previous contradictory findings. Moreover, the results indicate large variation in perceptions of different types of scientists: people hold more positive attitudes toward university-affiliated scientists as compared to industry-affiliated scientists, with perceptions of the 'typical scientist' more closely resembling the latter. Taken together, the findings have important academic ramifications for science skepticism, morality, and stereotyping research as well as valuable practical implications for successful science communication. [ABSTRACT FROM AUTHOR]

The Ikhwan Al-Safa and Khallan Al – Wafa group announced the highest ranks of exaltation; In the felid of philosophical knowledge and theological, within a purely Islamic intellectual framework, investing in the diversity of the cultures for the Arabic peoples under control of the Islamic state, they mixed between Eastern and Western civilizations, and performed it in a literary style with the utmost linguistic proficiency, and they produced many ideas that left a positive impact on the great scholars in the natural scientific field and applied sciences, such as Ibn Sina and others. Controversial thing that the Ikhwan Al-Safa took from their knowledge, educational and ideological output as a cover behind which they hid their political goals. Aiming to overthrow the state of immorality and vice (The State of Bani Abbas) and replace it with the state of justice and virtue, following a disciplined administrative system that branched out into several forms, adopting complete secrecy, in spreading their idea among the public and private, and winning more new affiliates with the avoiding the oppression of the ruling authority. This explains the reason for not mentioning the names of the authors of their letters, which contained the secrets of their organization and success, based on the principle; be aware the way of your Lord with wisdom and good advice, and argue with them in a way that is best. [ABSTRACT FROM AUTHOR]

Metropolitan areas tend to be materialistic/consumerist, and materialism/consumerism is usually considered immoral. Some literature argues that in cities, in general, there is more vice and immorality. In this study, we empirically explore the relationship between urbanness and materialism/immorality using 1972–2018 US General Social Survey. We find much support for a hypothesis that urbanness is associated with higher materialism and immorality. Seven out of eight measures show some evidence of more materialism/immorality in large cities, and four measures remain significant even in the most oversaturated models. However, we caution, as it is one of the first quantitative studies in the area, that the evidence is provisional. While there is a lot of theory, more empirical quantitative research is needed. The study is associative, not causal, and results may not generalize outside of the US. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Arts & Social Sciences (JASS) is the property of Sultan Qaboos University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article investigated values and representations of women's bodies in the city of Bragança (PA) and towns administered by it between 1916 and 1940. Its central axis consisted in understanding the relevance of the body granted by victims, defendants, judges, experts, prosecutors, delegates and witnesses at the place and time in question. In view of this, more specifically, the following concerns focused on the conception that the body was presented and represented to society in a diversified and broad way, for example, when sexual crimes were committed, it was based on certain meanings (that of dishonor, that of immorality), but during the expert examination ofthe offended woman's body, the meaning was to see it “restored” to the offended one, her family and the community. That said, the pillars supporting these reflections were 13 criminal body examinations (present in defloration, rape and abduction-defloration records), legislation and contemporary works. [ABSTRACT FROM AUTHOR]

Copyright of Al-Adab / Al-ādāb is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Malaysia Journal Syariah & Law is the property of Universiti Sains Islam Malaysia (USIM) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

A woman who engages in sex for money is referred to in Proverbs 2:16–22 as a forbidden woman or a prostitute. Anyone who engages in sex for wealth or advancement is shown as a loose and confused lady in the pericope. This describes the commercial sex workers in Nigeria’s Edo State. In Edo State, some women and girls no doubt consider their bodies as the surest and easiest way of acquiring instant wealth, esteem and progress. This is seen in the number of brothels, motels, hotels and other prostitute homes and sanctuaries situated in different parts of the state. Some of these women who engage in sex for wealth do it for money, position, prestige and also jobs. As a sapiential-based intervention, this article argues that Proverbs 2:16–22 can offer stakeholders a unique approach to address the problems of an increasing spate of those who engage in sex for wealth, fame, and positions. A rhetoric-based pedagogy therapy is presented as an intervention in this looming crisis based on Proverbs 2:16–22. The rhetor in Proverbs 2:16–22 emphasised that sex under any guise apart from marriage only leads to unhappiness, curses and poverty. It classifies sex for wealth as an immoral way and distinguished it from the moral way, which is a tradition among writers of sapiential literature. Intradisciplinary and/or interdisciplinary implications: The research focuses on the current sexual promiscuity prevalent in Edo State. It was discovered that some women and girls pursue sex work for money, position and power. There are increasing HIV cases, rapes and the use of these women for rituals by their customers. Disciplines implicated are Old Testament studies and practical theology.

The article consists of two parts: the introduction and a collective translation of an address delivered by Enea Silvio Piccolomini on 25 November 1445 in Vienna, and published subsequently. Currently referred to as Quodlibet Viennense, Aderat nuper oration or Piccolomini's letter 104, the speech follows the convention of a free dispute (de quolibet). Its content and circumstances of the oration have been dealt with by Alphons Lhotsky, Guido Kisch, Michael Cotta-Schönberg and Juliusz Domański in their texts devoted to Piccolomini. The author refers to these works, focusing especially on the latest edition of Cotta-Schönberg (made public on the Internet) and Domański's findings, as well as makes references to the 15th century incunabula items. The introduction presents the circumstances of Piccolomini's stay at the Vienna court of Frederick III in the 1440s. It also discusses texts in which Piccolomini shared his views on poetry, and goes on to characterise the structure of the de quolibet dispute in comparison to the speech under scrutiny, which reveals several differences between a typical quodlibet and Piccolomini's text. Additionally, the question is raised about the presence and role of a third person involved in the process of writing down a spoken text, which is today known from print mainly. The topics touched upon by Piccolomini's address are also discussed. The orator replies to three questions that he has been asked, the most important of which is the second one, as evidenced by the space devoted to it. The three questions oscillate around i) ethical issues, i.e. alleged equipollence of knowledge on ethics (scientia moralis) with prudence (prudentia), ii) insufficient, but according to Piccolomini necessary presence of poets in social life and defence of poetry against accusations of immorality, and iii) high prices of such writing materials as paper and parchment. The translated text was created collectively during a Neo-Latin studies seminar carried out by Professor Juliusz Domański in the Institute of Classical Studies at the University of Warsaw in the academic cycles 2008/2009 and 2009/2010. Professor Domański has made a handwritten transcription of one of the manuscript versions of this oration, which was then read by the courses' attendees. [ABSTRACT FROM AUTHOR]

A woman who engages in sex for money is referred to in Proverbs 2:16-22 as a forbidden woman or a prostitute. Anyone who engages in sex for wealth or advancement is shown as a loose and confused lady in the pericope. This describes the commercial sex workers in Nigeria's Edo State. In Edo State, some women and girls no doubt consider their bodies as the surest and easiest way of acquiring instant wealth, esteem and progress. This is seen in the number of brothels, motels, hotels and other prostitute homes and sanctuaries situated in different parts of the state. Some of these women who engage in sex for wealth do it for money, position, prestige and also jobs. As a sapiential-based intervention, this article argues that Proverbs 2:16-22 can offer stakeholders a unique approach to address the problems of an increasing spate of those who engage in sex for wealth, fame, and positions. A rhetoric-based pedagogy therapy is presented as an intervention in this looming crisis based on Proverbs 2:16-22. The rhetor in Proverbs 2:16-22 emphasised that sex under any guise apart from marriage only leads to unhappiness, curses and poverty. It classifies sex for wealth as an immoral way and distinguished it from the moral way, which is a tradition among writers of sapiential literature. Intradisciplinary and/or interdisciplinary implications: The research focuses on the current sexual promiscuity prevalent in Edo State. It was discovered that some women and girls pursue sex work for money, position and power. There are increasing HIV cases, rapes and the use of these women for rituals by their customers. Disciplines implicated are Old Testament studies and practical theology. [ABSTRACT FROM AUTHOR]

In the New Testament, Paul's letters are characterised by an uneasiness with desire far more than with sex. Traditionally, this distinction is not made, and concerns with έπιθυία (desire) and πορνεία (sexual immorality) are often explained by an appeal to eschatology. Contemporary gender patterns constitute a more appropriate heuristic framework for Paul's utilitarian and at times positive understanding of sex, compared to his consistent resistance to desire. Examples are offered of Paul's anti-desire, pro-sex stance. [ABSTRACT FROM AUTHOR]

Copyright of Revista Colombiana de Sociologia is the property of Universidad Nacional de Colombia, Facultad de Ciencias Humanas, Departamento de Sociologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ceza Hukuku & Kriminoloji Dergisi is the property of Ceza Hukuku & Kriminoloji Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

At present there are many moral deviations in human life. Moral deviations have permeated the human life, namely: in the fields of politics, economics, education, art, philosophy and the church. These deviations occur because of a lack of complete understanding of immorality. Therefore through this paper we will present phenomenologically moral deviations in several aspects of human life, then in this paper will discuss the roots of the phenomenon of moral deviance in a biblical-systematic manner. Because the author believes that the fact of immorality was present at the time of the Bible (PL & amp; NT) and the Bible also provides facts about how God responds to the events of immorality that occur. So that through this writing believers can determine attitudes toward current immorality events according to how God stands in the Bible.

Vaping‐related illnesses are on the rise. Various anti‐vaping campaigns have been launched, but these marketing campaigns may be missing a core component of the reason that consumers vape—consumers perceive vaping as more moral than alternatives. Our research builds off belief congruence theory to examine this conjecture and accompanying solutions through three studies. Studies 1 and 2 show positive relationships between vaping morality perceptions and vaping attitudes/behavior in addition to identifying religiosity as an explanatory factor. Study 3 then experimentally manipulated marketing messaging to show that morality‐based messaging was most effective at increasing immorality perceptions and decreasing positive affect toward vaping, particularly for higher religiosity consumers. [ABSTRACT FROM AUTHOR]

Garry Young has made three objections against Sebastian Ostritsch's endorsement view on the immorality of computer games. In this paper, we want to defend the endorsement view against all three of them. [ABSTRACT FROM AUTHOR]

In Nigeria, there is an upsurge in the number of churches. This church proliferation in Nigeria has given rise to the founding of a variety of denominations whilst moral decadence thrives. This article therefore examines the issue of proliferation of churches, its causes and effects on Christianity and the Nigerian society at large. Data for the study were drawn from journals, books and other relevant materials. Employing descriptive narrative approach, this article indicates that the reasons for churches’ proliferation include God’s calling, unemployment, excessive desire for wealth or greed and leadership tussles. The article argues that despite the positive effects of proliferation of churches, which include socio-economic development, spiritual awakening and evangelism, it also has negative effects such as lack of quality Christian teachings, noise pollution, unhealthy competition and family disintegration. The article suggests that the pastors and ministers of God should receive good training from theological schools for proper interpretation of the Bible and better dissemination of the gospel. They should show good examples to their members and the society at large. It further suggests that noise regulation laws in the country should be enforced. Contribution: The article examines the issue of proliferation of churches in Nigerian society. In Nigeria, churches are opened in every part of society but Christian religious worship is not being practiced in its true form. Notwithstanding the geometrical increase in churches, other vices have remained unabated in the country.

Punishment is important for deterring transgressions and maintaining cooperation, while restoration is also an effective way to resolve conflicts and undo harm. Which way do children prefer when evaluating others' reactions to immorality? Across four experiments, Chinese preschoolers (aged 4–6, n = 184) evaluated victims' different reactions to possession violations (i.e., punishing the perpetrator or restoring the belongings). Children evaluated restorative reactions more positively than punitive ones. This tendency to favor restoration over punishment was influenced by the degree of punishment, with more pronounced patterns observed when punishment was harsher (Experiments 1–3). Indeed, when different degrees of punishment were directly contrasted (Experiment 4), children viewed victims who imposed milder punishment ("steal one object, remove one or two objects") more positively than those who imposed harsh punishment ("steal one object, remove three objects"). These patterns were especially manifested in preschoolers who chose restoration when being put in the victim's situation, suggesting a consistency between evaluations and behaviors. Taken together, the current study showed that children prioritize protecting the victim over harshly punishing the perpetrator, which suggests an early take on the preferred way to uphold justice. [ABSTRACT FROM AUTHOR]

The goal of this paper was to find a way to predict cyberbullying based on an assessment of the emotional insensitivity of university and college students. In addition, the goal was to study the intermediate mechanisms of regulating the relationship of emotional insensitivity and cyberbullying. The fundamental basis of this study was the assessment of emotional insensitivity using the method of "Determining the signs of emotional insensitivity". This assessment was made using a questionnaire that included three parts: callousness, indifference, and lack of emotion. This research has shown that empathy mitigates the adverse effects of emotional insensitivity on the processes of justification of immorality and according to the correlation analysis, there is a negative effect of the justification of immorality on cyberbullying. This study is an important step in revealing the emotional characteristics of students who are inclined to engage in cyberbullying. It is shown that the phenomenon of justification of cyberbullying is one of the potential mechanisms by which emotional features begin to affect the ability of students to engage in cyberbullying. Attention to the phenomenon of justification of cyberbullying reveals the relationship of emotional characteristics and cyberbullying. The conclusions of this study can be the basis for successful psychocorrection of students engaged in cyberbullying. The scientific novelty of this research is to reveal the mechanisms of interaction of emotional insensitivity, empathy and justification of immoral behaviour of students engaged in cyberbullying. [ABSTRACT FROM AUTHOR]

The rate at which social values are being eroded in recent times among the Nigerian university undergraduates is very alarming. The position of their parents’ wellness and economic power are pointers to values erosion and compliance. Morality has degenerated globally, with particular reference to university undergraduates in southwest Nigeria. This calls for concern and urgent attention to ameliorate the upsurge. The study adopted descriptive research design of the survey type. The population consisted of all university undergraduates in both public and private universities in southwest Nigeria. The sample size consisted of 1,581 undergraduates were selected using multi-stage sampling procedure. An instrument tagged “Values Awareness and Compliance Questionnaire” (VACQ) was used to collect data for the study. Cronbach’s Alpha reliability Coefficient Analysis was used to determine the reliability coefficient which stood at 0.92 after the face and content validity had been ensured by experts in Social Studies, Sociology, and Tests, Measurement and Evaluation. The data collected were analysed using ANOVA and t-test analyses. The three hypotheses generated were tested at 0.05 level of significance. The study revealed that socio-economic status of parents did not significantly influence university undergraduates’ social values however, the socio-economic status of parents significantly influenced university undergraduates’ sexual morality. Based on the results, it was recommended that private university proprietors should identify the reasons behind the problems of undergraduates’ values degradation and parents of university undergraduates should not use their bad past experience and present affluence living to jeopardize the inculcation of right values in their wards as regards compliance and assist them to desist from sexual immorality especially as it involves more male undergraduates than female undergraduates.

Copyright of Selcuk Law Review / Selçuk Üniversitesi Hukuk Fakültesi Dergisi is the property of Selcuk Law Review and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Trans/Form/Ação is the property of Trans/Form/Acao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Although the relationship between stereotypes and acculturation preferences has been previously studied from the majority perspective among adults, the perspective of adolescents and minority groups is understudied. This research analyzed the contribution of four stereotype dimensions (i.e., morality, immorality, sociability, and competence) to the acculturation preferences of Spanish adolescents and adolescents of Moroccan-origin, the moderating role of stereotypes in intergroup acculturation discrepancies, and the interaction of stereotypes with acculturation perceptions on acculturation preferences. A sample of 488 Spanish adolescents and 360 adolescents of Moroccan-origin living in Spain, from 12 to 19 years old, reported how moral, immoral, social, and competent they perceive each other to be. Spanish adolescents reported their perception about how Moroccan youth were acculturating in terms of maintaining their original culture and adopting the host culture, and their acculturation preferences in the same dimensions. Adolescents of Moroccan-origin reported to what extent they were maintaining their original culture and adopting the host culture, their acculturation preferences, and their ethnic and national (Spanish) identity. Results showed that adolescents of Moroccan-origin reported more positive perceptions of Spanish youth than conversely. The perceived immorality of the outgroup was important for understanding the preferences for adopting the host culture of both groups, but in the opposite direction. The four stereotype dimensions modulated the majority-minority discrepancies in preferences for cultural adoption. An analysis of the interaction between stereotypes and perceived adoption on acculturation preferences showed that when Spanish adolescents perceived that Moroccan youth were not adopting the Spanish culture, perceived morality and sociability played a role in their preferences for adoption. The less moral and sociable Moroccans were perceived, the more preference for cultural adoption. These findings support the importance of considering stereotypes in acculturation studies of majority and minority groups, as well as the relevance of including these perceptions in interventions aimed at improving intercultural relations.

Although the relationship between stereotypes and acculturation preferences has been previously studied from the majority perspective among adults, the perspective of adolescents and minority groups is understudied. This research analyzed the contribution of four stereotype dimensions (i.e., morality, immorality, sociability, and competence) to the acculturation preferences of Spanish adolescents and adolescents of Moroccan-origin, the moderating role of stereotypes in intergroup acculturation discrepancies, and the interaction of stereotypes with acculturation perceptions on acculturation preferences. A sample of 488 Spanish adolescents and 360 adolescents of Moroccan-origin living in Spain, from 12 to 19 years old, reported how moral, immoral, social, and competent they perceive each other to be. Spanish adolescents reported their perception about how Moroccan youth were acculturating in terms of maintaining their original culture and adopting the host culture, and their acculturation preferences in the same dimensions. Adolescents of Moroccan-origin reported to what extent they were maintaining their original culture and adopting the host culture, their acculturation preferences, and their ethnic and national (Spanish) identity. Results showed that adolescents of Moroccan-origin reported more positive perceptions of Spanish youth than conversely. The perceived immorality of the outgroup was important for understanding the preferences for adopting the host culture of both groups, but in the opposite direction. The four stereotype dimensions modulated the majority-minority discrepancies in preferences for cultural adoption. An analysis of the interaction between stereotypes and perceived adoption on acculturation preferences showed that when Spanish adolescents perceived that Moroccan youth were not adopting the Spanish culture, perceived morality and sociability played a role in their preferences for adoption. The less moral and sociable Moroccans were perceived, the more preference for cultural adoption. These findings support the importance of considering stereotypes in acculturation studies of majority and minority groups, as well as the relevance of including these perceptions in interventions aimed at improving intercultural relations. [ABSTRACT FROM AUTHOR]

This essay argues that the behavioral-advertising business model under which an internet platform, such as Google or Facebook, provides free services in exchange for the user's personal data is immoral and illegal. It is immoral because it relies on addiction, surveillance, and manipulation of the user to deplete the user's autonomy. The contract between the company and the user is immoral. It can also be plausibly argued that the contract is illegal under California law because it is contrary to good morals, is unconscionable, and is against public policy. As society becomes more aware of these moral and legal defects, courts in the future should be more willing to find these contracts illegal and thus void. In such case, the user's consent to the contract would be nullified and the company would have no legal right to gather and monetize the personal data of the user. The companies should then be forced to convert to a subscription model with a fiduciary duty to users to restrict the gathering and monetizing of personal data. This essay employs perspectives not only from morality and law, but also from philosophy, history, political theory, and neuroscience. Part One covers morality, Part Two legality. [ABSTRACT FROM AUTHOR]

In Nigeria, there is an upsurge in the number of churches. This church proliferation in Nigeria has given rise to the founding of a variety of denominations whilst moral decadence thrives. This article therefore examines the issue of proliferation of churches, its causes and effects on Christianity and the Nigerian society at large. Data for the study were drawn from journals, books and other relevant materials. Employing descriptive narrative approach, this article indicates that the reasons for churches' proliferation include God's calling, unemployment, excessive desire for wealth or greed and leadership tussles. The article argues that despite the positive effects of proliferation of churches, which include socio-economic development, spiritual awakening and evangelism, it also has negative effects such as lack of quality Christian teachings, noise pollution, unhealthy competition and family disintegration. The article suggests that the pastors and ministers of God should receive good training from theological schools for proper interpretation of the Bible and better dissemination of the gospel. They should show good examples to their members and the society at large. It further suggests that noise regulation laws in the country should be enforced. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)