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Moral Imperative (moral + imperative)
Selected AbstractsOrgan Donation: Moral Imperative or Outrage?NURSING FORUM, Issue 4 2001Christina S. Melvin RN. First page of article [source] Growing up Charismatic: Morality and Spirituality among Children in a Religious CommunityETHOS, Issue 4 2009Thomas J. Csordas The first question has to do with the problem of how charisma can be successfully transferred to the second generation of a prophetic community. The second question has to do with how children come to be, and to act as, moral and spiritual beings. These questions converge in a particular way in the ethnographic setting of The Word of God Community: it is founded on a charismatic spirituality closely intertwined with a moral imperative, such that its viability depends on reproduction of that morality and spirituality among children of the founding generation. Data come from interviews with 38 children across three age groups (5,7, 10,12, and 15,17 years), conducted over a four-week period subsequent to a community schism, which left members in a state of reflection, self-examination, and openness. We focus on children's responses to a series of culturally specific vignettes designed to present various dilemmas of moral reasoning. In this highly charged context moral and spiritual life are based on an active engagement characterized by dynamic and contested processes, and it is through these processes that individuals make meaning out of and reconstruct the moral code of their culture. [childhood and adolescence, religion, Catholic Charismatic Renewal, Pentecostalism, morality, spirituality, intentional communities] [source] Encountering the Other: The Challenge for the 21st CenturyNEW PERSPECTIVES QUARTERLY, Issue 4 2005RYSZARD KAPUSCINSKI In this section, NPQ takes a look at the history of relations with the Other and how that has changed with globalization. Ryszard Kapuscinski writes of the moral imperative of embracing the Other. Tariq Ramadan speaks urgently of the Muslim Other in Europe. Taking the New Orleans calamity as a point of departure, Richard Sennett reminds us that stupidity for the Greeks meant ignorance of the Other. [source] Can human rights discourse improve the health of Indigenous Australians?AUSTRALIAN AND NEW ZEALAND JOURNAL OF PUBLIC HEALTH, Issue 5 2006Natalie Gray Objective:Recognition of the poor health outcomes of Indigenous Australians has led to an interest in using human rights discourse as a framework for arguing that the Australian Government has an international obligation to improve Indigenous health. Method:This paper explores two potential directions for human rights discourse in this context. The first is the development and elaboration of an asserted ,human right to health'. The second focuses on developing an understanding of the interactions between health and human rights, particularly the underlying social determinants of health, and thereby creating an advocacy framework that could be used to promote the inclusion of human rights considerations into the policy-making agenda. Results:This paper argues that despite the symbolic force of human rights discourse, its capacity to improve the health of Indigenous Australians through international law is limited. This is so irrespective of whether recourse is made to a legal or moral imperative. Conclusion and Implications:The ,human right to health' is limited primarily by several barriers to its implementation, some of which are perpetuated by the current Australian Government itself. Although the potential advocacy capacity of human rights discourse is similarly limited by the hostility of the Government towards the notion of incorporating human rights considerations into its public policy decision making, it does provide a sustainable intellectual framework in which to consider the social and structural determinants of health and maintain these issues on the political agenda. [source] Severe Mental Illness Needs Empirically Supported Assessment and TreatmentsCLINICAL PSYCHOLOGY: SCIENCE AND PRACTICE, Issue 4 2006Leslie Sim This commentary describes the prevailing mental health-care paradigm as hindering the advantageous and sensible utilization of psychologists in the treatment of individuals with severe mental illness (SMI). The commentary suggests that the failure to utilize clinical psychology in treating SMI is part of a longstanding trend toward the narrow viewing of SMI as exclusively biological conditions requiring medical treatment exclusively. In neglecting a host of treatment interventions, a broad knowledge base of empirically supported treatments, and specific assessment skills available to clinical psychologists, an opportunity is missed to better enhance the lives of the individuals with SMI and even facilitate the effectiveness of biological interventions. This commentary raises the troubling implications of the underutilization of psychologists in the care of those with SMI, including the moral imperative raised by our absence, the neglect of the development and implementation of effective psychological interventions, and the erroneous message this absence sends about what it is that psychologists practice and who they are able to help. This commentary describes some of the ways in which clinical psychologists have contributed to the care of SMI and argues that the expertise of clinical psychologists in empirically supported assessment and treatment is a resource that should not be deprived to members of society desperately in need of treatments if we are to continue to reduce suffering and enhance quality of life. This commentary elucidates some ways in which members of the profession of clinical psychology can meet their ethical obligation to take part in the treatment of SMI. [source] 'Religiöse Nachwehen' in Schnitzler's AnatolGERMAN LIFE AND LETTERS, Issue 2 2001Graham Jackman Taking as its starting-point the middle scene of Schnitzler's Anatol, entitled ,Denksteine', this short essay sees in specific expressions used in the same scene evidence for a residual?,if subliminal?,authority exerted by moral imperatives derived from the Judaeo-Christian tradition. In a diluted, secularised form these shape Anatol's notion of ,love' and account for the impulse repeatedly to vow ,ewige Liebe', not-withstanding his own inclinations and past practice. The resultant inner division in Anatol between ,Intellekt' and ,Bedu¨rfnis' is seen in relation to Nietzsche's reference to ,religiöse Nachwehen' (in Menschliches, Allzumenschliches) as one form of the ,nihilism' of the period, as diagnosed by Nietzsche. [source] The Dilemma of "Authentic Self" Ideology in Contemporary JapanINTERNATIONAL JOURNAL OF JAPANESE SOCIOLOGY, Issue 1 2001Michiko Maekawa This paper examines dilemmas inherent in the pursuit of the modern ideology of "authentic self", which first emerged in the 1960s and is now widespread in contemporary cultures. The ideology is exemplified, in a religious scene, as "self-transformative" religions wherein seekers seek to transform themselves spiritually in order to realize their authentic, or "sacred" selves. Through an examination of Aum Shinrikyo, which began as a typical "self-transformative" religion but later transformed into a destructive cult, I will explain the intrinsic moral imperatives of the ideology of "authenticity". This study of Aum explores the introverted lifestyle and extreme desocialization, which resulted in obsession with the central guru, being legitimated by the ideology. This search for "authenticity" resulted in the members cutting themselves off from the reality of the world. The final analysis suggests that possible consequences of the endless pursuit of the "authentic self" are a "vacuum" self and a loss of empathy with other people. The ontological conditions created by this bring about potential destructiveness, either internal or external. [source] Is breach of confidence a fiduciary wrong?LEGAL STUDIES, Issue 4 2001Preserving the reach of judge-made law Breach of confidence is in danger of being enveloped by fiduciary doctrine. Law's ability to discipline confidence-breaking by computer hackers and persons unknown to their victims may be lost if this wrong's separateness is not maintained. Distinct moral imperatives and policies arise when confidentiality is protected. However, A-G v Blake casts doubt on the independence of breach of confidence and breach of fiduciary duty. Conflation of the wrongs may have occurred at Britain's highest appellate level. Similar developments can seen in Australia, Canada, Malaysia and New Zealand. [source] | |||||||||||||