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Moral Language (moral + language)
Selected AbstractsStereotypes and Moral Oversight in Conflict Resolution: What Are We Teaching?JOURNAL OF PHILOSOPHY OF EDUCATION, Issue 4 2002J. Harvey I examine some common trends in ,conflict management skills', particularly those focused on practical results, and argue that they involve some moral problems, like the reliance on offensive stereotypes, the censorship of moral language, the promotion of distorted relationships, and sometimes the suppression of basic rights and obligations that constitute non,consequentialist moral constraints on human interactions (including dispute resolution). Since these approaches now appear in educational institutions, they are sending dangerous messages to those least able to critically assess them, messages that denigrate the language, reflection, and interactions on which the moral life depends, thus undermining the possibility of moral education in the most fundamental sense of the phrase. [source] Religious Ethics, History, and the Rise of Modern Moral Philosophy: Focus IntroductionJOURNAL OF RELIGIOUS ETHICS, Issue 2 2000Jennifer A. Herdt In this introduction to a cluster of three articles on eighteenth-century ethics written by Mark Larrimore, John Bowlin, and Mark Cladis, the author maintains that although the broad narrative tracing the emergence of a religiously neutral or naturalistic moral language in the eighteenth century is a familiar one, many central questions concerning this development remain unanswered and require further historical study. Against those who contend that historical study is antecedent to, but not part of, the proper substance of religious ethics, the author argues that historical and normative studies are interdependent, each helping to define the questions central to the other. The introduction concludes with an overview of the three articles and suggests ways in which religious ethicists can, in the future, make a distinctive contribution to the history of ethics. [source] Beyond Comfort: German and English Military Chaplains and the Memory of the Great War, 1919,1929JOURNAL OF RELIGIOUS HISTORY, Issue 3 2005PATRICK PORTER How did German and English military chaplains commemorate the Great War? The established historiography broadly interprets war commemoration in the post-war period in two ways. One approach presents commemoration as a ritual of healing that soothed the bereft. The other emphasizes the political function of commemoration, interpreting it as a way of reshaping the war in collective memory to legitimize the status quo , by venerating sacrifices made for the nation, it put the nation beyond question to strengthen allegiance to the established order. Both interpretations treat the language of war commemoration as one of consolation and comfort. Military chaplains, however, espoused a more ambitious mission. For them, the purpose of war commemoration was to inculcate dissatisfaction, guilt, and discomfort. This was because they remembered the war as a contest of ideas embodied in the clash of nations, a contest that was still unsettled. Their purpose was therefore the antithesis to consolation and conventional patriotism: to mobilize the living to honour their "blood debt" to the dead through the language of agitation. They themselves had participated in a war regarded by the churches as a campaign of regeneration through blood, in which sacrifice and suffering would revitalize their nations by bringing them to repentance, piety, and social cohesion. Because they were implicated personally in that incomplete crusade, they were especially anxious to realize the mission and complete the sacrifices of the dead. Anglican ex-chaplains predominantly implored their congregations to ensure a permanent peace that had been purchased by blood, whereas German Protestants invoked a resurrected Volk reclaiming its status as a chosen people. Each articulated a politics of remembrance, one formed on the vision of a war to end all wars, the other on a vision of a war to resurrect the Reich as the Kingdom of God. While the political content of their memories was different, they shared an attitude to the function of remembrance, as a ritual to mobilize and arouse rather than console. Both groups preached that the peace was a continuation of an unfinished moral and spiritual struggle. Furthermore, while always honouring the dead, they stressed that the worth of their sacrifices was no longer guaranteed but contingent upon the conduct of living and future generations. Despite the divergences that emerged from their different confessional and national traditions, and from their respective circumstances, they shared a common moral language. [source] Beyond a code of ethics: phenomenological ethics for everyday practicePHYSIOTHERAPY RESEARCH INTERNATIONAL, Issue 2 2010Bruce Greenfield Abstract Physical therapy, like all health-care professions, governs itself through a code of ethics that defines its obligations of professional behaviours. The code of ethics provides professions with a consistent and common moral language and principled guidelines for ethical actions. Yet, and as argued in this paper, professional codes of ethics have limits applied to ethical decision-making in the presence of ethical dilemmas. Part of the limitations of the codes of ethics is that there is no particular hierarchy of principles that govern in all situations. Instead, the exigencies of clinical practice, the particularities of individual patient's illness experiences and the transformative nature of chronic illnesses and disabilities often obscure the ethical concerns and issues embedded in concrete situations. Consistent with models of expert practice, and with contemporary models of patient-centred care, we advocate and describe in this paper a type of interpretative and narrative approach to moral practice and ethical decision-making based on phenomenology. The tools of phenomenology that are well defined in research are applied and examined in a case that illustrates their use in uncovering the values and ethical concerns of a patient. Based on the deconstruction of this case on a phenomenologist approach, we illustrate how such approaches for ethical understanding can help assist clinicians and educators in applying principles within the context and needs of each patient. Copyright © 2010 John Wiley & Sons, Ltd. [source] Cutting the bars: thoughts on ,prisoners and escapees' in BangladeshPUBLIC ADMINISTRATION & DEVELOPMENT, Issue 2 2002Donald CurtisArticle first published online: 8 MAY 200 The idea that problems in governance have deep roots in social structure has been revisited by Geof Wood in a recent article in this journal. His article takes a position in relation to an ongoing debate about how to improve public administration and management in Bangladesh, a debate that seems to be almost as ,imprisoned' in incompatible values and premises as, he argues, are the various Bangladeshi actors in society. But behind this debate are some very practical issues about how the administration there might be persuaded to work better. Key to his contribution is the idea of ,room for manoeuvre' or conditions for ,escape'. This article argues that embedded institutions and values matter but that behaviour is also responsive to opportunity. ,Old' values can be put together into new institutional complexes if given a chance. The key to successful institutional change is effectiveness. ,Escape' is not only, or even primarily, a matter of changing values but of responding to circumstances and changing institutions,cutting the bars. A close look at institutional and organizational reform in any country, including the UK, shows that, whatever moral language and posture inform the reform agenda, it is constructive compromise that produces the structure that works. Copyright © 2002 John Wiley & Sons, Ltd. [source] | ||||||||||