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Pie de imp. tomado del colofón en 2Z5

Historia moral y philosophica en que se tratan las vidas de doze philosophos y principes antiguos y sus sentencias y hazañas ... /

CCBE S. XVI, S, 308.

R. P. Francisci Bardi ... Disceptationes morales de conscientia in communi, recta, erronea, probabili, dubia et scrupulosa : opus omnibus non modo confessariis, poenitentibus, verumentiam utriusque iurisconsultis per utile.

Mode of access: Internet.

On being loud and proud: Non-conformity and counter-conformity to group norms

Most experiments on conformity have been conducted in relation to judgments of physical reality; surprisingly few papers have experimentally examined the influence of group norms on social issues with a moral component. In response to this, participants were told that they were either in a minority or in a majority relative to their university group in terms of their attitudes toward recognition of gay couples in law (Expt 1: N = 205) and a government apology to Aborigines (Expt 2: N = 110). In both experiments, it was found that participants who had a weak moral basis for their attitude conformed to the group norm on private behaviours. In contrast, those who had a strong moral basis for their attitude showed non-conformity on private behaviours and counter-conformity on public behaviours. Incidences of nonconformity and counter-conformity are discussed with reference to theory and research on normative influence.

Identifications with an ‘aesthetic’ and ‘moral’ diaspora amongst Tamils of diverse state origins in Britain

This chapter employs Pnina Werbner's notion of diasporas as moral communities of suffering and co-responsibility, as well as aesthetic communities of shared transnational consumption of culture and performance of ritual, and relates this to the case of Tamil migrants of diverse state origins in Britain. Sri Lankan Tamil migrants I interviewed towards my research imagine membership of a Tamil diaspora as based on personal (or familial) experiences of suffering in the Sri Lankan civil war, which acts both to create bonds with other Sri Lankan Tamils, and to distinguish from Tamils of other state origins (Indian, Singaporean etc.) despite cultural commonalities (Werbner's aesthetic diaspora). Conversely, many of the non-Sri Lankan Tamil migrants I interviewed imagined these boundaries in more flexible terms, and claimed membership of the 'community of suffering' in ways which did not necessitate personal experience, but rather privileged symbolic constructions of the ethnic community, and an interpretation of historical and current events in India, Sri Lanka (and other sites of Tamil population) as components of a single narrative of Tamil victimhood.

Priming moral self-ambivalence heightens deliberative behaviour in self-ambivalent individuals

Background: Recent work on cognitive-behavioural models of obsessive-compulsive disorder has focused on the roles played by various aspects of self-perception. In particular, moral self-ambivalence has been found to be associated with obsessive-compulsive phenomena. Aims: In this study we used an experimental task to investigate whether artificially priming moral self-ambivalence would increase participants' deliberation on ethical problems, an index that might be analogous to obsessive-compulsive behaviour. Method: Non-clinical participants completed two online tasks designed to prime either moral self-ambivalence, general uncertainty, or neither. All participants then completed a task requiring them to consider solutions to moral dilemmas. We recorded the time participants took to respond to the dilemmas and the length of their responses; we then combined these variables to create a measure of deliberation. Results: Priming moral self-ambivalence led to increases in deliberation, but this was only significant among those participants who scored highly on a baseline measure of moral self-ambivalence. Priming general uncertainty had no significant effect upon deliberation. Conclusions: The results suggest that moral self-ambivalence may play a role in the maintenance of obsessive-compulsive behaviour. We propose that individuals who are morally self-ambivalent might respond to situations in which this ambivalence is made salient by exhibiting behaviour with obsessive-compulsive characteristics. These findings have implications for the incorporation of ideas about self-concept into theories of obsessive-compulsive disorder.

Moral hazard, dividends, and risk in banks

In non-financial firms, higher risk taking results in lower dividend payout ratios. In banking, public guarantees may result in a positive relationship between dividend payout ratios and risk taking. I investigate the interplay between dividend payout ratios and bank risk-taking allowing for the effect of charter values and capital adequacy regulation. I find a positive relationship between bank risk-taking and dividend payout ratios. Proximity to the required capital ratio and a high charter value reduce the impact of bank risk-taking on the dividend payout ratio. My results are robust to different proxies for the dividend payout ratio and bank risk-taking. © 2014 John Wiley & Sons Ltd.

A study of the situations, features, and coping mechanisms experienced by Irish psychiatric nurses experiencing moral distress

Purpose: The purpose of this study was toinvestigate moral distress in Irish psychiatric nurses. Design: A qualitative descriptive methodology was used. Findings: The study confirmed the presence of moral distress and the situations that gave rise to moral distress within psychiatric nurses working in acute care settings. Practice Implications: The findings indicate that while multidisciplinary teams appear to function well on the surface, situations that give rise to moral distress are not always acknowledged or dealt with effectively. Furthermore, unresolved moral conflict impacts upon the quality of clinical decision-making by not allowing open and transparent discussions that allow clinicians the opportunity to address their concerns adequately.

Hegel’s Non-Metaphysical Idea of Freedom

the article explores the putatively non-metaphysical – non-voluntarist, and even non-causal – concept of freedom outlined in Hegel’s work and discusses its influential interpretation by robert Pippin as an ‘essentially practical’ concept. I argue that Hegel’s affirmation of freedom must be distinguished from that of Kant and Fichte, since it does not rely on a prior understanding of self-consciousness as an originally teleological relation and it has not the nature of a claim ‘from a practical point of view’.

Étude de la correspondance entre le développement moral et le développement des valeurs sexuelles chez l'adolescent

La présente étude tend à vérifier s'il y a concordance ou non entre l'évolution du jugement moral général par rapport au jugement moral sexuel. Une brève revue de littérature de la pensée grecque à nos jours, ainsi qu'une traduction du sens du "moral" à travers les valeurs nous permet de nous situer au coeur de notre recherche. En première partie, il est présenté une synthèse des théories de Jean Piaget, Lawrence Kohlberg et Erik H. Erikson sur le jugement moral ainsi qu'un regard sur le développement psycho-sexuel afin de bien situer toutes les données sur lesquelles s'établira l'expérimentation dont il est fait état en deuxième partie. L'expérimentation sur le niveau du jugement moral général par rapport au jugement moral sexuel a été réalisée selon l'approche que Lawrence Kohlberg a développée en utilisant un nouvel instrument qui s'intitule: "Opinionnaire sur certains thèmes de relations humaines". Cette expérimentation fut réalisée auprès de 165 adolescents de secondaire 111, à l'intérieur des cadres d'une école polyvalente. Les données suivantes ont été observées : - le sexe (garçons - filles) - les secteurs (régulier - professionnel) - les âges (14 - 15 - 16 ans) - les strates sociales (pauvre - moyen - riche) - le tissu familial (couple uni - famille monoparentale - famille d'accueil). Les résultats de cette recherche indiquent qu'il n'y a aucune différence entre le jugement moral général et le jugement moral sexuel par rapport aux données énoncées ci-haut. Cependant, certaines différences ont été observées entre les secteurs et entre les 14 et 15-16 ans, ainsi qu'entre les riches et les moyens-pauvres. Des éléments intéressants sont ressortis de cette observation, tels que: - Les étudiants plus favorisés pécuniérement et socialement ont un niveau de jugement moral général et de jugement moral sexuel plus élevé que les autres. - Les étudiants de 14 ans présentent également un niveau de jugement moral général et de jugement moral sexuel plus élevé que ceux de 15 et 16 ans. Comme conclusion, nous croyons que la recherche ayant trait au jugement moral général par rapport au jugement moral sexuel est actuellement dépassée et qu'il y aurait lieu de s'intéresser à d'autres aspects comme, par exemple, les angles d'entrée et de sortie pour l'évolution d'un stade vers un autre.

Le penser pacifié et l’agir moral de l’après Auschwitz selon T. W. Adorno

Dans Dialectique de la Raison, Adorno et Horkheimer tentent d’esquisser le pourquoi et le comment de ce retour à la barbarie qu’a connu la civilisation européenne, lors du troisième Reich. Quelles sont ces conditions qui ont rendu possibles les massacres administrés sous le régime nazi? La résolution de cette énigme qui se solde sur l’échec de l’Auflkärung nous dévoile une nécessité, celle d’une transformation radicale à la fois de l’éthique et de la métaphysique dans sa conception de la vérité. Celle-ci se présente à nous sous la forme d’une norme morale : « Dans leur état de non-liberté, Hitler a imposé aux hommes un nouvel impératif catégorique; penser et agir en sorte qu’Auschwitz ne se répète pas ». Quelles modalités de penser et d’agir nous exhortent ce nouvel impératif catégorique? La philosophie d’Adorno, critiqué pour n’avoir été que négative dans son entreprise, est-elle en mesure de nous fournir des prescriptions normatives capables de réorienter le penser théorétique et l’éthique?

Le penser pacifié et l’agir moral de l’après Auschwitz selon T. W. Adorno

Dans Dialectique de la Raison, Adorno et Horkheimer tentent d’esquisser le pourquoi et le comment de ce retour à la barbarie qu’a connu la civilisation européenne, lors du troisième Reich. Quelles sont ces conditions qui ont rendu possibles les massacres administrés sous le régime nazi? La résolution de cette énigme qui se solde sur l’échec de l’Auflkärung nous dévoile une nécessité, celle d’une transformation radicale à la fois de l’éthique et de la métaphysique dans sa conception de la vérité. Celle-ci se présente à nous sous la forme d’une norme morale : « Dans leur état de non-liberté, Hitler a imposé aux hommes un nouvel impératif catégorique; penser et agir en sorte qu’Auschwitz ne se répète pas ». Quelles modalités de penser et d’agir nous exhortent ce nouvel impératif catégorique? La philosophie d’Adorno, critiqué pour n’avoir été que négative dans son entreprise, est-elle en mesure de nous fournir des prescriptions normatives capables de réorienter le penser théorétique et l’éthique?

Ethical-moral courses of action and active citizenship in health students

Abstract Introduction: The practice of active citizenship, ethical-moral courses of action and civic, moral and ethics education are essentials for ethical decision making in health. Objetive: To determine if gender influences students’ ethical- moral course of action. Methods: Descriptive study with a non-probabilistic sample of 85 students enrolled in the 1st cycle of the health degree. Results: Of the participants surveyed 61.2% were found to say that action should take into account their moral principles, with ethical/ moral subjectivism prevailing; 44.7% consider that one should “Do what will have the best consequences for the greatest number of people”, with the principle of utilitarianism being significant; 55.3% think that “An action is ethically good” if “It is in accordance with morality”, thereby highlighting subjectivism/relativism; 45.9% believe that “ethical-moral values” “are relative and vary from society to society” agreeing with relativism as an explanatory principle for action. Males showed a greater tendency to support their decision-making with the principle of objectivism, (Fischer=.010). Conclusion: The results suggest that students’ ethical-moral education is required to promote an ethical-moral course of action in their professional practice. Thus, universities with their health courses should be at the forefront of this education, making their graduates ambassadors/interveners of a way of knowing and of being as well as promoters of the dignity of the citizen of the modern world.

Moral reasoning in sport: validation of the Portuguese version of the RSBH value-judgement inventory in adolescents

The purpose of this study was to examine the validity and reliability of the Portuguese version of the Rudd Stoll Beller Hahm Value-judgement Inventory (RSBHVI) in a sample of adolescents. The RSBHVI, which measures moral and social reasoning, was translated using a back translation method. A sample of 238 10th to 12th grade high school students (age mean value 16.93 years, s = 1.34) completed the Portuguese versions of RSBH, and the Task and Ego-orientation Questionnaire. Partial support for the original structure of the moral reasoning scale, but not the social reasoning scale, was found. Females, and non-athletes and individual sport athletes scored significantly higher than males and team sport athletes in moral reasoning, respectively. Moral reasoning was negatively correlated with ego-orientation (r = −30; p <. 001) and uncorrelated with task-orientation (r = .10, p > .05). Participants who were low-ego scored higher in moral reasoning than those who were high-ego. It is suggested that decreasing levels of ego-orientation may be necessary to improve athletes’ moral reasoning.

Ethics in the flesh: formalizing moral values in embodied cognition

Values are beliefs or principles that are deemed significant or desirable within a specific society or culture, serving as the fundamental underpinnings for ethical and socio-behavioral norms. The objective of this research is to explore the domain encompassing moral, cultural, and individual values. To achieve this, we employ an ontological approach to formally represent the semantic relations within the value domain. The theoretical framework employed adopts Fillmore’s frame semantics, treating values as semantic frames. A value situation is thus characterized by the co-occurrence of specific semantic roles fulfilled within a given event or circumstance. Given the intricate semantics of values as abstract entities with high social capital, our investigation extends to two interconnected domains. The first domain is embodied cognition, specifically image schemas, which are cognitive patterns derived from sensorimotor experiences that shape our conceptualization of entities in the world. The second domain pertains to emotions, which are inherently intertwined with the realm of values. Consequently, our approach endeavors to formalize the semantics of values within an embodied cognition framework, recognizing values as emotional-laden semantic frames. The primary ontologies proposed in this work are: (i) ValueNet, an ontology network dedicated to the domain of values; (ii) ISAAC, the Image Schema Abstraction And Cognition ontology; and (iii) EmoNet, an ontology for theories of emotions. The knowledge formalization adheres to established modeling practices, including the reuse of semantic web resources such as WordNet, VerbNet, FrameNet, DBpedia, and alignment to foundational ontologies like DOLCE, as well as the utilization of Ontology Design Patterns. These ontological resources are operationalized through the development of a fully explainable frame-based detector capable of identifying values, emotions, and image schemas generating knowledge graphs from from natural language, leveraging the semantic dependencies of a sentence, and allowing non trivial higher layer knowledge inferences.