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Critics often accuse Kant and Kantians of rigorism: of advocating highly general exceptionless principles of duty that strictly prohibit action kinds like lying or breaking promises. In this article, I draw on arguments from the generalism-particularism debate to show that the way in which Kantians usually understand universality prevents them from solving this problem and leaves them stuck in a trilemma. I then argue that they should abandon this common conception—the "strict conception," on which universal principles don't permit any exceptions—in favor of a "relaxed conception," on which universal principles do permit certain exceptions, namely principled exceptions. [ABSTRACT FROM AUTHOR]

Purpose: The study explores how social media impacts institutional trust through the lens of Kohlberg's stages of moral development. Specifically, this study aims to understand how moral relativism and moral intuitionism can moderate the relationship between social media use and perception of social authorities. Design/methodology/approach: The study analyzes a large data set from the World Values Survey, covering responses from approximately 52,000 individuals across 45 countries between 2017 and 2022. Multiple regression analyses were conducted to test for interactions between social media use and stages of moral development on trust in social institutions. Findings: The study finds that different stages of moral development significantly moderate the relationship between social media use and institutional trust. Specifically, higher moral development buffers the negative effect of social media use on trust in three main social institutions: law enforcement, parliament and the legal system. In contrast, individuals with higher levels of moral relativism and moral intuitionism are more susceptible to the negative influence of social media on institutional trust. Research limitations/implications: The study relies on self-reported data from the World Values Survey, which may introduce response biases. In addition, while the large-scale data set offers insights into correlations, it does not allow for conclusive causal inferences. Originality/value: This research contributes to understanding technology's impact on modern societies by highlighting the role of individual moral development in shaping perceptions of key social institutions. The study uniquely integrates Kohlberg's moral development theory with the influence of social media, offering a novel perspective on how personal moral systems can moderate the effect of digital media use. [ABSTRACT FROM AUTHOR]

In this article I present a three-stage teaching strategy for orienting first-time readers of the Platonic dialogues using the Meno as a case study. The approach assists students lacking a philosophical background to advance from personal reflection to developing more advanced analytical and interpretive skills. The first stage of the method invites students to contemplate their life goals in preparation for a structured class debate between relativistic and absolutist notions of success. The second stage employs in-class philosophical reading groups where students engage with small passages from the Meno to develop their analytical skills in a supportive learning environment. The final stage consists of a two-part writing assignment in which students produce a line-by-line philosophical analysis of their passage along with an essay reconciling the antithetical arguments presented in their selection. By employing this multifaceted approach students cultivate critical analytical and dialectical thinking in order to navigate the complexities of Plato's enigmatic dialogues. [ABSTRACT FROM AUTHOR]

In social psychology these days it is commonplace to read or hear that liberal‐leftists and conservative‐rightists are every bit as "moral"; prejudiced and intolerant; susceptible to misinformation, "fake news," and conspiratorial thinking; lax about upholding democratic standards; and prone to terrorism and political violence. Upon careful inspection, however, I conclude that every one of these claims is false or misleading. Liberal‐leftists in the United States and elsewhere are demonstrably more committed than conservative‐rightists to humanistic‐egalitarian values, deliberative reasoning, and adherence to democratic norms. In Western societies, acts of authoritarian aggression, hate crimes, and political violence are overwhelmingly more likely to come from the right than the left. As a witness to Nazi atrocities, Kurt Lewin deeply understood the role of historical, economic, and political forces in human lives and the interdependence between democracy and social science. He rejected moral relativism and what I call "both‐sideology" and offered a sophisticated critique of anti‐democratic tendencies. There are perfectly understandable reasons why people—especially academics and journalists—would be tempted to draw parallels between the left and right, and indeed there are many similarities as well as dissimilarities between liberal‐leftists and conservative‐rightists. However, the uncritical adoption of both‐sideology threatens liberal democracy itself and, with it, the only social science worth having. What we—as citizens and social scientists—need now is a renewal and revitalization of Lewin's critical‐emancipatory legacy before it is too late. [ABSTRACT FROM AUTHOR]

The article deals with the work of constitutional lawyer Hans Kelsen and his political philosophy. Kelsen was long considered a "persona non grata" in Germany, as he was despised during the Weimar era. He was a legal positivist and critic of ideology, who reduced the state to positive law and the constitution. Kelsen did not see the people as an idealized community, but as a society in which different groups compete to enforce their interests. His identity theses state that the state is law and that law is ultimately power. The article deals with Hans Kelsen's positivist conception of law and its significance for democracy. Kelsen defines "law" as what is made by humans as legislation, and emphasizes that it is not necessarily just or derived from higher authorities. He argues that democracy presupposes such a positivist conception of law and is based on freedom and relativism of values. The article also mentions other thinkers such as Max Weber and Niklas Luhmann, who held similar views. The anthology "Kelsen in Context" by Horst Dreier provides a comprehensive introduction to Kelsen's life and work, as well as to theories of law, state, and democracy. It is also mentioned that Dreier was proposed as a judge at the Federal Constitutional Court, but was not appointed due to controversies and resistance from various political factions. [Extracted from the article]

Beginning with early studies in the 1970s, dehumanisation has become a key feature in attempts to grasp the fundamental dynamics and conditions under which mass atrocities emerge. One of the most long-standing, prominent and widely accepted conceptions sees the loss of moral status as a key constitutive component of processes of dehumanisation, suggesting that the victims' exclusion from the moral universe of obligation breaks down moral barriers, enabling forms of persecution outside the established practices of violence among human communities. With reference to the paradigmatic case of the Holocaust, this article critically interrogates this so far unquestioned equation of a loss of moral standing with dehumanisation. Overall, it argues for a much more nuanced differentiation between normative and analytical uses of dehumanisation, the need for more detailed reflections on its empirical appearances and relevance, and a more critical engagement with its conceptual grounding. Doing so will lead dehumanisation research beyond its current state and would allow for a more intricate assessment of its uses, meanings and relevance in cases of mass violence. [ABSTRACT FROM AUTHOR]

This article explores different interpretations of Kant's Formula of Humanity (FH) and its relationship to consent. The author challenges the popular view that using someone's humanity as a mere means is only permissible if they consent to it. They examine various types of consent and critique their applicability to Kant's philosophy. The author also questions consent-based interpretations of the FH, offering an alternative understanding of the prohibition. They argue that "Einstimmung," often translated as consent, should be understood as a hermeneutic question rather than actual consent. The author proposes a derivation of duties based on the prohibition without the need for a consent condition. They address objections to their proposal and clarify that their interpretation is not a form of moral particularism. [Extracted from the article]

This study examines the effect of ethical ideology on fraud rationalization among future accountants in Nigeria. Specifically, it investigates whether being a moral idealist or moral relativist influences the ability of future accountants to rationalize fraud. The study collected data from 225 participants with a scenario-based questionnaire, which was analysed using independent sample t-tests and regression estimation techniques. The results reveal a direct correlation between ethical ideology and fraud rationalization, indicating that future accountants who are high in moral relativism and low in moral idealism have higher tendencies to rationalize fraud than those who are high in moral idealism and low in moral relativism. These findings emphasize the importance of ethical ideology as an intrinsic psychological mechanism that can predict fraud rationalization tendencies in individuals. The study highlights the important implications of its findings and provides suggestions for future research. [ABSTRACT FROM AUTHOR]

Critical discourse studies do not often consider lateral power struggles between social groups with competing and intersecting interests, ideas and identities. As such, there is often little to no consideration of potentially detrimental outcomes or unintended consequences when proposing radical and transformative change. This paper therefore argues for critical relativism in CDS, considering intersecting power structures and struggles between potentially competing social groups. In illustration, this paper takes the case of ongoing antagonism over the socio-legal recognition of transgender identities in the West. Transgender identities are arguably more hotly debated at present than any other in relation to their socio-legal recognition and its perceived implications on other social groups. This paper therefore discusses how the interests of transgender socio-legal gender recognition intersect and compete with the interests of other social groups, whether in reality or only in perception. In so doing, this paper contends that the transformative impetus of CDS must account for the mechanisms and outcomes of lateral struggle. In a world of ever-increasing awareness of the interconnected systems of dominance and resistance, embedding critical relativism in CDS is imperative if it is to evolve and maintain relevance as an approach to meaningfully analysing discourse and championing social change. [ABSTRACT FROM AUTHOR]

This paper explores the reliability of moral intuitions through the lens of utilitarian ethics, examining both their biological and cultural underpinnings. It argues that while human moral intuitions have a biological basis that aligns with utilitarian principles, these intuitions are significantly influenced and often altered by cultural and societal norms. The first section discusses the biological foundations of moral intuitions, highlighting research on genetic predispositions and neurological factors that support fairness and cooperation as fundamental moral principles. The second section examines how socialization and cultural exposure shape and sometimes distort these intuitions, leading to ethical practices that may diverge from utilitarian standards. Case studies, including the practice of ritual cannibalism, illustrate the conflict between innate moral responses and culturally derived values. The paper concludes that while biological intuitions provide a fundamental ethical framework, the influence of cultural norms necessitates a critical evaluation of moral beliefs to ensure alignment with utilitarian ethics. This underscores the importance of not solely relying on intuitions shaped by cultural contexts but rather assessing them against objective ethical standards. [ABSTRACT FROM AUTHOR]

This report focuses on moral description. It considers how comparative practices often entangle moral geography in philosophical dilemmas, such as debates over moral relativism. Using examples from geographic work on language, algorithms, the appropriation of anti-colonial critique, and Indigenous data sovereignty, the report shows how and why descriptive praxis matters to accounts of moral geography. As the final installation of a three-part series of reports on ethics and geography, it draws together a broader critique of moral geography's initial distinctions and suggests a more constitutive view of ethics for geographic scholarship. [ABSTRACT FROM AUTHOR]

A realist Daoism is best illustrated through contrasting with something less robust. Chad Hansen's Daoism may be understood as a linguistic constructivism and is thus a good candidate. I challenge his interpretation of the Zhuang-Zi and respond with a realist understanding of daos. The resultant realist Daoism is to be understood given a Daoist realism from Lao Zi's Dao-De-Jing, whose realist flavour is constituted by some dao sometimes, if not always, outrunning us. The present paper thus situates Zhuang Zi better as inheriting Daoism from Lao Zi, contributing to classical Daoism with a relativity that is realist. I submit a sinological hypothesis about wu-wei, from a theory of wei that grapples with the two senses of the Chinese word: one about doing, another fictitiousness. I venture further a philosophical hypothesis that in a realist Daoism, an artificiality that is bad, such as hypocrisy, differs from some other artificiality that though involves pretence is of real Daoist value. The present Daoist realism comes with a Dao externalism, illustrated with a wanderer wandering in nature, when their paths outrun them. Even with a dao, instead of the Dao, the externalism enables an artist's performance in their own style having a success condition that also outruns them, such that one always could have done better. A humanism that entails the possibility of an aesthetic competence embodying the Dao is explored. [ABSTRACT FROM AUTHOR]

This essay considers how distortions of normativity figured in the church's sexual abuse scandal. The focus falls in particular on how the social articulation of morality may go awry and on the ways this happened in the church. The essay reviews work by the psychologist Marie Keenan, philosophers Herlinde Pauer-Studer and J. David Velleman, and theologian Norbert J. Rigali, SJ. Rigali draws attention to the role of traditional moral theology in shaping the moral perception of clergy. According to him, "The content, structure, and method of [this] sin-centered discipline. . . shaped the way in which the Christian moral life was understood in the Church." His primary evidence for that thesis is the way the sexual abuse of children was perceived by clergy, in particular bishops, prior to 2002. As a rule, the victims fell out of the picture. Against that background, the essay submits that the roots of the scandal lie not in moral relativism, but in a moral blindness induced, ironically, by a distorted view of the moral life. [ABSTRACT FROM AUTHOR]

The aim of this paper is to defend moral relativism from the accusation that it would make it irrational to classify past changes in public opinion as instances of moral progress, for they would constitute an improvement only from our current point of view. The argument is this. For our assessment of a change in public opinion as an instance of moral progress to be rational, we need to take the moral claims made before the change to be false simpliciter while being open to the possibility that we ourselves change our minds at some point. These two things can be made compatible if we construe moral relativism as taking the truth of moral claims to be relative to the context of assessment. Thus understood, moral relativism is in fact the only view that makes room for talk of moral progress, as the rest of candidate positions make it irrational. [ABSTRACT FROM AUTHOR]

Objective: The current study aims to assess, for the first time, whether vaccination is predicted by different behavioral and cognitive aspects of moral decision‐making. Background: Studies linking moral factors to vaccination have largely examined whether vaccination decisions can be explained by individual differences in the endorsement of various principles and norms central to deontology‐based arguments in vaccination ethics. However, these studies have overlooked whether individuals prioritize norms over other considerations when making decisions, such as maximizing consequences (utilitarianism). Method: In a sample of 1492 participants, the current study assessed whether vaccination is explained by individual differences in three aspects of moral decision‐making (consequence sensitivity, norm sensitivity, and action tendency), while also considering ethics position (idealism, relativism) and moral identity. Results: Supportive vaccination (vaccine uptake accompanied by a positive attitude toward vaccines) was associated with utilitarianism (increased consequence sensitivity) and increased tolerance to risks and harm toward others. Meanwhile, although those in the non‐vaccinated group was associated with higher harm sensitivities, they neither supported nor received the COVID vaccines (when vaccines prevent harm from infection). Conclusion: Pro‐vaccination messages may be made more effective by addressing perceptions of harms associated with vaccines and infections, respectively. [ABSTRACT FROM AUTHOR]

Security is one of the most important human needs, which can only be satisfied by other people, and only from the outside. It lacks leads to human frustration and resistance (A. Maslow). Before the war in Ukraine, the development of European societies took place in peaceful conditions. Therefore, the war in Ukraine caused by the Russian Federation actualized the problems of meeting the security of liberal democratic societies. The subject of this study is the internal tensions inherent in liberal democracy, which can intensify when insecurity spreads in society. The purpose of the research is to reveal the socio-cultural vulnerability of the security of liberal democracy. The satisfaction of security is explained based on the closely parallel evolution of the human mind and community (F. Hayek), in which the culture of being of human groups was formed - common rules of behavior and groups turned into communities. This sociocultural evolution has weakened in liberal democratic societies. The socio-cultural vulnerability of the security of liberal democracy is caused by the formation of "new individualism" and consumer society. In the process of formation of a new individualism and consumer society, the concept of security is transforming from general security to individual security. In this process, the socio-cultural nature of common security inevitably weakens. When the development of society takes place in a state of peace and there is no external threat to national security, we hardly notice the transformation of general security towards individual security. However, the growth of external threats to the nation forces us to turn to common security, which is developed by fostering the sociocultural ties of society members. [ABSTRACT FROM AUTHOR]

This paper presents a contemplative perspective on the literary style and influence of Ernest Hemingway, renowned for his literary accomplishments in his short stories, novels, nonfiction essays, journalism, and drama. Emphasizing the interplay between Hemingway's life and his work, this study delves into the writer's substantial impact, particularly on the short story, despite his better-known association with the novel. It scrutinizes the ethical complexities and moral relativism inherent in Hemingway's character depiction and also shows the profound influence of World War I on Hemingway's literary output, shedding light on its resonance within his short stories and books. Moreover, it investigates Hemingway's insatiable thirst for sociocultural insights, a trait leaving indelible imprints across much of his body of work. [ABSTRACT FROM AUTHOR]

I argue that moral principles involve the same sort of generalization as ordinary yet elusive generic generalizations in natural language such as 'Tigers are striped' or 'Peppers are spicy'. A notable advantage of the generic view is that it simultaneously allows for pessimism and optimism about the role and status of moral principles in our lives. It provides a new perspective on the nature of moral principles on which principles are not apt for determining the moral status of particular actions while they may be apt, and even fundamental, to our acquisition of moral knowledge. A natural consequence of the view is variation among moral principles, with some regularly warranting exceptions and some appearing arguably exceptionless. I will also argue that this generic conception of moral principles has significant advantages, as a normative model of moral reasoning, over the view of moral principles as defaults advanced in recent years. [ABSTRACT FROM AUTHOR]

Adapted from the novel of the same name by Christos Tsiolkas, the Australian mini-series The Slap (ABC-1, 2011) reprises the novel’s diffracted narrative structure. Each episode allows us to share a character’s point of view and life to develop his or her perception of the founding event – the slap inflicted by Harry on a little boy named Hugo. The narrative examines the slap’s consequences, what they reveal about the characters and their present and past actions. The series thus unfolds in the form of a network of interpersonal connections, while exploring the unique part played by each individual, who becomes the focus of one episode. Unfolding within a family from the Greek diaspora, but linked by love or friendship to people of other origins, faiths and sensibilities, the narrative also raises community, ethnic and multicultural issues. Such a narrative and aesthetic device then produces several ethical questions, including the problem of moral relativism in the face of the slap with which characters and viewers are confronted. But the slap also plays the role of an ethical revelation, bringing to light facts whose content causes real moral turmoil: are we invited to review the facts in order to better compare them, at the risk of lessening their seriousness, or should we consider them on the same level, perhaps at the risk of losing all moral compass? The series brings into crisis the socio-ethical question common to the group, while inviting audiences to think about it.

This paper aims to connect two debates about the relation among language, reasoning and thought that belong to different theoretical and disciplinary fields, but that are closely linked. On the one hand, the philosophical debate about logical pluralism. And, on the other hand, the linguistic debate around the Sapir-Whorf hypothesis. We propose a hypothesis compatible with a version of logical pluralism and linguistic relativism that makes it possible to explain the differences between thoughts expressed in different languages. This hypothesis, at the same time, supports the possibility of understanding and even translating different logical and linguistic variants. From a position akin to logical expressivism, we claim that there exists a proto-logic underlying all natural languages. The minimal logical operators proper of this proto-logic can be made explicit in a precise way in different formal systems. This gives rise to logical pluralism. We also offered an empirically informed philosophical argument in favor of this hypothesis. [ABSTRACT FROM AUTHOR]

There are similarities between Bernard Williams and Cora Diamond as moral philosophers: both their moral philosophies are marked by an engagement with the question of what it is like to be a human being, and both are engaged with experience more than theory. Still, such similarities rest on very different philosophical grounds. In this article, I consider whether a Nietzschean (Williams) and a Wittgensteinian (Diamond) could ever converge on a characterization of the 'moral point of view' as this involves views on life, thought, and language. I argue that divergences between Williams and Diamond persist, a very important one concerning relativism: whereas Diamond adumbrates a Wittgensteinian way out of relativism, it remains a last word for Williams. [ABSTRACT FROM AUTHOR]

Prototype theory, which argues that categories have graded (and thus fuzzy) membership based on prototypes, has been used as cognitive evidence to support moral particularism because if categories (in moral rules) only have fuzzy conceptual boundaries, moral rules are not enough for moral judgment, as specific situations also need to be considered to determine how these fuzzy categories should be understood, which is what moral particularism believes. The importance of literature for ethics, especially for moral imagination, has also been extensively discussed because literature can provide vivid examples for us to imagine different moral dilemmas, the consequences of different moral choices, and the feelings of different people facing different situations. Martha Nussbaum specifically argues that the literary form is the only adequate form to imagine certain complex moral situations. By analyzing concrete literary examples as well as the related ethical discussions and empirical findings, this article argues that, building on Nussbaum's argument, prototype theory can serve as a cognitive basis for the importance of literary form for moral imagination, because the literary form's tolerance of ambiguity suits how we ambiguously categorize the world. [ABSTRACT FROM AUTHOR]

Long neglected, the history of relativism has been the topic of a number of surveys in recent years. These studies, however, have been ambivalent on whether relativism really existed in the eighteenth century. Following Isaiah Berlin's contention that the eighteenth-century witnessed the emergence of pluralism rather than relativism, historians have concluded that the Enlightenment at best prefigured nineteenth-century developments in relativistic thinking. In response, this article argues that relativism was a recognizable thesis in eighteenth-century Britain and France. Its principles and consequences were frequently articulated, either to be rejected or defended, by a wide range of philosophers and imaginative authors, from Ralph Cudworth and Ann Radcliffe to Julien Offray de la Mettrie and Alberto Radicati. This neglected chapter in the history of relativism, I argue, matters for several strands in eighteenth-century studies, as it inflected Enlightenment reflections on aesthetic and moral values, human hierarchies, and cross-cultural relations. [ABSTRACT FROM AUTHOR]

By going abroad, individuals get the opportunity to explore a new country and to immerse themselves in a new culture. Despite being personally and professionally rewarding, little is known about interpersonal attitudes and behavior change that accompany living abroad experiences. The current research examines whether foreign experiences influence forgiveness. Drawing on the Structure–Appraisal Model of Multicultural Experiences and literature examining the positive effect of foreign experiences on self-control related to the suppression of impulsive retaliation, we propose that international experiences lead to a greater tendency to forgive. As predicted, we found that foreign experiences correlated positively with forgiving motivations toward transgressors across different measures of forgiveness and diverse samples (Studies 1–2). Study three compared forgiveness of individuals who had lived abroad with forgiveness of individuals who had plans to live abroad but had not done so yet. We found consistent support for the hypothesis that living abroad has an impact on forgiveness. By employing an experimental design, Study four established the causal effect of international experiences on forgiveness. Taken together, these findings suggest that when individuals experience foreign cultures, they learn to understand interpersonal conflicts from different perspectives and show greater leniency and forgiveness toward transgressions. [ABSTRACT FROM AUTHOR]

This article explores the topic of epistemic value and the ongoing debate between realism and anti-realism. The author defends a version of realism by addressing Hazlett's challenge, which raises questions about the source, uniqueness, and scope of epistemic evaluation. The article also discusses the concept of fundamental principles of epistemic value and their relationship to non-fundamental principles. It argues that proponents of Non-Nihilism, whether realists or anti-realists, are committed to the existence of fundamental principles of epistemic value. Additionally, the article addresses Hazlett's challenge regarding the Truth Principle and concludes by discussing whether epistemic value is a reducible or irreducible property. [Extracted from the article]

The article is a personal reflection by Leslie Sklair on his relationship with Bridget, a fellow student and scholar. Sklair describes their time together at university, their separate academic paths, and their continued friendship over the years. He praises Bridget's intellectual contributions, particularly her work on Pierre Bourdieu and Thomas Piketty, and highlights her qualities as a radical, progressive, generous, and fair-minded scholar. Sklair expresses a desire to meet with Bridget again and engage in lively discussions while watching their granddaughters play in the park. [Extracted from the article]

The importance of ethical behavior in consumers has never been so evident, and in recent years, researchers have generated a great deal of knowledge about ethical consumption. The search for happiness in consumption has been a recurrent line of research by academics of the management and, mainly, the marketing fields. Our study analyses the relationship between ethical and sustainable behavior in consumption and the achievement of consumer happiness. Employing structural equations, the findings of the study suggest that there is a positive relationship between consumers' predisposition toward sustainable behavior and happiness. In addition, the findings indicate that, when there are reasons to justify unethical behavior in consumption, the consumer also manages to be happier. Important implications for theory and practice are derived from the results. Emphasizing the benefits of sustainable consumption for enhancing happiness might instigate sustainable consumption, especially in the case of those consumers who do not have a positive attitude toward sustainable consumption. [ABSTRACT FROM AUTHOR]

Copyright of Investigaciones Historicas is the property of Universidad de Valladolid, Facultad de Filosofia y Letras 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 aim of this paper is to explain the relationship between Human Rights and moral universality from a constructivist paradigm. From an ordinary perspective, Human Rights are universal. This attribute has been disputed from different forms of skepticism (classical utilitarianism, neo-Aristostelianism, cultural and ethical relativism). From a constructivist point of view, Human Rights are not the product of a descriptive analysis, but the outcome of a suitable procedure of construction. The distinction between moral realism and Kantian constructivism is equivalent to the difference between a path of discovery and a path of invention in ethics. In this sense, Human Rights are the outcome of an impartial procedure of moral justification. [ABSTRACT FROM AUTHOR]

George Kelly’s personal construct psychology has proven popular among many psychologists because of the unique way in which it blends both elements of a postmodern, constructivist philosophy with elements of a modernist, scientific philosophy. However, Kelly’s theory offers little in the way of substantive guidance for how we might understand moral judgment, moral action, and responsibility. That is, although Kelly’s theory seems to escape the dangers of epistemological relativism, it still engenders the potential for moral relativism because it fails to provide adequate tools for addressing genuinely ethical questions. We argue that the ethical phenomenology of the French philosopher Emmanuel Levinas provides a compelling account of how ethical responsibility can be found in the raw datum of lived-experience, rather than in the processes of mental construction, and in so doing provides a way for psychologists to more fruitfully address ethical questions from the perspective of Kelly’s personal construct theory. [ABSTRACT FROM AUTHOR]

Atheism is an ideology that rejects the existence of God and has gained increasing prominence in societies globally, including Malaysia. Atheism significantly challenges the religious orientation of Malaysian society. Specifically, atheism challenges spiritual and ethical foundations, unity, and cultural heritage linked to religious beliefs. Understanding these challenges is vital to formulate proactive measures, education, and informed dialogue to mitigate the negative impact of atheism on Malaysian society. This study explored the effects of atheism on Malaysian religious society via library research analysis. Scholarly articles, books, and reputable online resources on religious and atheism underwent content analysis, which yielded five key findings. Firstly, atheism leads to the loss of spiritual guidance and morality. Secondly, atheism potentially erodes ethical values and societal norms, and subsequently reduces social trust and cohesion. Thirdly, atheism contributes to moral relativism and ethical ambiguity, which potentially undermines established moral frameworks and social norms. Fourthly, atheism can weaken community cohesion. Lastly, ‎atheism threatens religious institutions and practices. Additionally, the absence of the role of God might undermine the cultural and heritage importance of religion. This study presented critical insights on the negative societal effects of atheism. By exploring the potential consequences of atheism on social cohesion, moral foundations, and existential perspectives, this study highlighted the need for religious education as part of atheism prevention and rehabilitation. [ABSTRACT FROM AUTHOR]

This study aims to expose certain weaknesses in Moore’s moral objectivist argument against moral relativism and subjectivism. It suggests that a moral objectivist argument has to explain moral diversity against moral relativism. Moral relativism is one of the most critical debates in metaethics, and it can be interpreted in two different ways: one as moral realism and the other as moral anti-realism. Moral realism, when reduced to moral objectivism, excludes moral relativism and subjectivism beyond moral realism. I will refer to this interpretation as narrowed moral realism. But moral realism can be extended in an inclusive way such as moral subjectivism and relativism. I will refer to this as extended moral realism. Due to the focus of the study, I will introduce both extended moral realism and narrowed moral realism in the introduction section. Then, I will address G. E. Moore's narrowed moral realism. I will criticize his arguments for their failure to explain the diversity of moral codes. Finally, I suggest that moral subjectivism and moral relativism can be appropriately addressed within extended moral realism. Contrary to Moore's claims, I contend that moral relativism and moral subjectivism would be claims within moral realism. I also evaluate the two main claims from a moral realist perspective. Moral subjectivism claims that moral reality is constructed by an individual’s mental state. Moral relativism argues that social codes of human conduct completely determine moral reality. In the first section of the study, I discussed moral relativism from a Moorean perspective, which asserts that there are self-evident and indefinable truths at the foundation of objective morality. The second section contends that if Moore is correct, however, it necessitates an explanation for why different cultures accept different moral codes. The third section argues the fact that Moore fails to provide any explanation for this. In the conclusion part, I claim that moral relativism and moral subjectivism can be viewed as moral realist theories based on the failure of Moore's arguments. [ABSTRACT FROM AUTHOR]

The article "Justice. A philosophical introduction" analyzes the difficulty of reflecting on justice from the philosophy of law. It emphasizes that the notion of justice is an emotive concept and its meaning depends on the contents included in the idea of justice. The book proposes a conceptual construction of the idea of justice and explores its relationship with ethics, law, and politics. It also addresses issues related to moral relativism, the relationship between law and justice, the importance of subjective rights, and the relevance of freedom in the realm of justice. Additionally, it raises the instrumental relationship between justice and rights in the organization of society, the extent and problems of rights and freedoms in society, and the question of whether it is necessary to extend the limits of justice to non-human realities. The importance of justifying decisions considered just or unjust, as well as the relationship between justice and natural law, is also addressed. The need for an adequate conceptualization of justice to guarantee coexistence and social cooperation is emphasized. [Extracted from the article]

Copyright of Libertinage et Philosophie a l'Epoque Classique (XVIe-XVIIIe Siecle) is the property of Classiques Garnier 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.)

Postmodern approaches to science introduce various methods, and result in multiple explanations and competing theories. This has exacerbated the science war in philosophy of science. The ongoing disputes known as 'science war' is a consequence of ontological disputes within the philosophical branch of metaphysics. Even though science had denied the importance of metaphysics in its practice, this paper argues that the recognition of philosophy specifically that in regards to metaphysics is a solution to the confusion arising from relativism of knowledge. As part of a preliminary attempt to confront this problem, this paper focuses on the criticisms of Syed Muhammad Naquib al-Attas and Seyyed Hossein Nasr on the ontology of modern science, which issues from the denial of metaphysics by modern scientists. Their views on ontology are part of both scholars' Islamic philosophy of science. This is a qualitative research based on historical, doctrinal and comparative analysis of the primary works by the two scholars. The arguments are presented within the scope of philosophy of science based on the framework of the Islamic intellectual tradition. Thus, we find that a wider and transcendental epistemology is possible for understanding the multiple levels of reality subsumed within the metaphysics of Islam, which opens the door to reality and truth. [ABSTRACT FROM AUTHOR]

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The main goal of my text is to generalize Alexy's explicative argument against human rights skeptics in order to minimize the overall room for their escape. This argument tries to show that any attempt to intersubjectively justify the nonexistence of human rights as moral rights necessarily commits the so‐called performative self‐contradiction. Alexy worries that the effect of his argument can be weakened by a group reduction of discourse. But I will argue that this worry is overstated because the price of such a reduction is much higher than Alexy estimates. I will then turn to the issue of moral relativism. I will try to show that the explicative argument, if suitably generalized, can cope even with human rights skeptics who think in terms of moral relativism. [ABSTRACT FROM AUTHOR]

Graham McLean's book, "Ethical basics for the caring professions," offers a comprehensive and practical guide to ethics for healthcare and social care professionals. McLean emphasizes the importance of common moral sense and ethical reflection in these professions, rather than delving into complex ethical theories. The book covers topics such as logical tools, moral relativism, philosophical theories, the four principles of ethics, euthanasia, and disability. While the book is highly recommended for its depth and quality, some readers may find it lengthy and repetitive. Overall, it provides a valuable resource for practitioners seeking to enhance their ethical understanding and decision-making skills. [Extracted from the article]

This essay explores why, in a cultural environment characterized by Neoliberalism’s mercantile spirit and Postmodernity’s moral relativism, Vox represents a great example of a political party that lacks an ideology. While it introduces a distinctive mentality, through which it attempts to convey radical views, Vox preserves its identity within the distinctive parameters that identify it as a brand selling authenticity, regardless of its moral relativism. [ABSTRACT FROM AUTHOR]

Moral differences hinder communication and relationship formation. However, perceptions and reactions to moral dissimilarity varies. Accordingly, we explored how moral adaptiveness (a flexible application of morality) relates to the intent to communicate with and befriend morally dissimilar others by focusing on moral relativism (believing that morals are subjective) and moral tolerance (believing that one should not condemn/change dissimilar others). We observed adaptiveness' relationships with the willingness to communicate (WTC) with morally dissimilar others and greater moral diversity in close friendship networks. Surveys of convenience samples of adults recruited through MTurk (Nstudy1 = 325; Nstudy2 = 1219) demonstrated partial evidence of a positive link between moral adaptiveness and WTC. By comparison, a consistent relationship between adaptiveness and the moral diversity of friendship networks did not emerge. [ABSTRACT FROM AUTHOR]

The ubiquity of technology in our lives and its culmination in artificial intelligence raises questions about its role in our moral considerations. In this paper, we address a moral concern in relation to technological systems given their deep integration in our lives. Coeckelbergh develops a social-relational account, suggesting that it can point us toward a dynamic, historicised evaluation of moral concern. While agreeing with Coeckelbergh's move away from grounding moral concern in the ontological properties of entities, we suggest that it problematically upholds moral relativism. We suggest that the role of power, as described by Arendt and Foucault, is significant in social relations and as curating moral possibilities. This produces a clearer picture of the relations at hand and opens up the possibility that relations may be deemed violent. Violence as such gives us some way of evaluating the morality of a social relation, moving away from Coeckelbergh's seeming relativism while retaining his emphasis on social–historical moral precedent. [ABSTRACT FROM AUTHOR]

The indeterminacy of postmodernism brings about moral fuzziness and moral relativism, which leads to the lack of restraint of rationalism in individual choice, resulting in excessive freedom of individual choice and the "floating" state of individuals. Individuals need to achieve self-choice through self-discipline, and then complete their own moral construction. Postmodern ethics emphasizes the choice in the relationship with others, the responsibility for others to realize the correct ethical choice, and thus repair the moral contract and rebuild the social community. This ethical thought is also deeply embedded in children's literature, helping child readers to understand and learn how to rely on their inner selves to make choices between egoism and altruism. Through trial and error, Laila, the child heroine in His Dark Materials Trilogy, finally learns to abandon the kinship-based ethical standards and make ethical choices out of her moral responsibility for others. During a series of choices, Laila exerts her own initiative, not only to save the world with her own actions, but also to inherit the spirit of altruism as her duty, to build the Republic of Heaven, and to become the restorer and reconstructor of social moral order. [ABSTRACT FROM AUTHOR]