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  1. Catherine Alexander (2009). Privatization : Jokes, Scandal, and Absurdity in a Time of Rapid Change. In Karen Margaret Sykes (ed.), Ethnographies of Moral Reasoning: Living Paradoxes of a Global Age. Palgrave Macmillan
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  2. Jami L. Anderson (2008). Hegel Knits. APA Newsletter of Feminism and Philosophy.
    Although typical arguments for knitting are that it is useful, therapeutic or the latest trend, I argue that knitting can play a life-changing part in the creation of a person’s self. Knitting can be a genuinely powerful activity, one worthy of respect and admiration.
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  3. Susanne Brandtstädter (2009). Fakes : Frauds, Value-Anxiety, and the Politics of Sincerity. In Karen Margaret Sykes (ed.), Ethnographies of Moral Reasoning: Living Paradoxes of a Global Age. Palgrave Macmillan 139--60.
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  4. Anne-Marie E. Cantwell, Eva Friedlander & Madeleine Lorch Tramm (eds.) (2000). Ethics and Anthropology: Facing Future Issues in Human Biology, Globalism, and Cultural Property. New York Academy of Sciences.
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  5. W. Cook John (1999). Morality and Cultural Differences. Oxford University Press.
    The scholars who defend or dispute moral relativism, the idea that a moral principle cannot be applied to people whose culture does not accept it, have concerned themselves with either the philosophical or anthropological aspects of relativism. This study, shows that in order to arrive at a definitive appraisal of moral relativism, it is necessary to understand and investigate both its anthropological and philosophical aspects. Carefully examining the arguments for and against moral relativism, Cook exposes not only that anthropologists have (...)
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  6. May M. Edel (1968). Anthropology & Ethics: The Quest for Moral Understanding. Transaction Publishers.
    This book presents the results of an experiment in interdisciplinary collaboration to clarify theories of morality and anthropology and philosophy, showing how ...
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  7. Ludovico Geymonat (ed.) (1945). Erminio Juvalta, I limiti del razionalismo etico. Einaudi.
  8. Bruno Gianni (2005). Teoria Dell'etica. Firenze Atheneum.
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  9. C. A. Gregory (2009). After Words : From Ethos to Pathos. In Karen Margaret Sykes (ed.), Ethnographies of Moral Reasoning: Living Paradoxes of a Global Age. Palgrave Macmillan 189.
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  10. Barry Hallen (2000). The Good, the Bad, and the Beautiful: Discourse About Values in Yoruba Culture. Indiana University Press.
    A variety of ordinary language philosophy, focusing on epistemology, ethical values, and aesthetic values in an African context.
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  11. Finn Janning (2014). The Happiness of Burnout. Journal of Philosophy of Life 4 (1):48-67.
    In the novel A Burnout-Out Case, Graham Greene argues for an intimate relationship between burnout and happiness. The novel claims that a life worth living is a continuous balancing between something painful, e.g. burnout and something desirable, e.g. happiness. In this essay, I try to make a case for the happiness of burnout. By examining the case story of a young artist, who suffered from burnout, I describe how such suffering might open up for a necessary reevaluation of the values (...)
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  12. Aleksandar Jokic (2011). Unjust Honoris Causa. Freedom Activities Centre.
    This book offers a detailed account and analysis of the academic scandal regarding the honorary doctorate awarded to Professor Michael Walzer by Belgrade University and the events that followed.
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  13. Jonathan Lear (2006). Radical Hope: Ethics in the Face of Cultural Devastation. Harvard University Press.
    After this, nothing happened -- Ethics at the horizon -- Critique of abysmal reasoning.
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  14. Jianrong Liu (2004). Xin Shi Qi Nong Cun Dao de Jian She Yan Jiu. Zhongguo She Hui Ke Xue Chu Ban She.
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  15. Jeremy MacClancy & Agustin Fuentes (eds.) (2013). Ethics in the Field: Contemporary Challenges. Berghahn Books.
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  16. Keir Martin (2009). Custom : The Limits of Reciprocity in Village Resettlement. In Karen Margaret Sykes (ed.), Ethnographies of Moral Reasoning: Living Paradoxes of a Global Age. Palgrave Macmillan 93.
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  17. Michele M. Moody-Adams (1997). Fieldwork in Familiar Places: Morality, Culture, and Philosophy. Harvard University Press.
    Fieldwork in Familiar Places challenges the misconceptions about morality, culture, and objectivity that support these skepticisms, to show that we can take ...
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  18. Anand Pandian (2009). Crooked Stalks: Cultivating Virtue in South India. Duke University Press.
    "A rough spade for a rugged landscape" : on savage selves and more civil places -- "What remains of the harvest when the fence grazes the crop?" : on the proper violence of agrarian citizenship -- "The life of the thief leaves the belly always boiling" : on the nature and restraint of the criminal animal -- "Millets sown yield millets, evil sown yields evil" : on the moral returns of agrarian toil -- "Let the water for the paddy also (...)
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  19. Adam Rodziński (2011). U Podstaw Kultury Moralnej: O Genezie I Podstawowej Strukturze Wartości Moralnej Naturalnej I Wartościowania Ściśle Moralnego: Studium Aksjologiczno-Etyczne. Wydawn. Kul.
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  20. R. F. J. Seddon (2011). The Ethical Patiency of Cultural Heritage. Dissertation, Durham University
    Current treatments of cultural heritage as an object of moral concern (whether it be the heritage of mankind or of some particular group of people) have tended to treat it as a means to ensure human wellbeing: either as ‘cultural property’ or ‘cultural patrimony’, suggesting concomitant rights of possession and exclusion, or otherwise as something which, gaining its ethical significance from the roles it plays in people’s lives and the formation of their identities, is the beneficiary at most of indirect (...)
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  21. Robert Seddon (forthcoming). Foreign and Native Soils: Migrants and the Uses of Landscapes. In Geoffrey Scarre, Cornelius Holtorf & Andreas Pantazatos (eds.), Cultural Heritage, Ethics and Contemporary Migrations. Routledge
    Since land is older than the borders which humans have drawn and redrawn upon its surface, it may seem that, unlike the artefacts which people make with materials taken from the landscapes around them, land itself is endlessly open for new waves of migrants to embrace as part of their own heritage. Yet humans do mark landscapes, sometimes in lasting ways: not only roads and buildings but agriculture, forestry, dams and diverted rivers, quarrying and mining and more. It is landscape (...)
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  22. Robert Seddon (2015). Exploring the Heavens and the Heritage of Mankind. In Jai Galliott (ed.), Commercial Space Exploration: Ethics, Policy and Governance. Ashgate 149-160.
    ‘The heavens’ are among the oldest and most enduring heritage of human cultures: a scene of ancient myths and modern space opera. That something is part of somebody’s cultural heritage implies that there may be ethical duties to conserve it or otherwise treat it with respect, and space is no exception to this principle: recent work by Tony Milligan asserts that the cultural significances of the Moon may count against any prospect of lunar mining on a significantly destructive scale. Current (...)
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  23. Alpa Shah (2009). Corruption : Insights Into Combating Corruption in Rural Development. In Karen Margaret Sykes (ed.), Ethnographies of Moral Reasoning: Living Paradoxes of a Global Age. Palgrave Macmillan
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  24. Nathan Smith (2013). Empirically Socratic. Cognizance Journal.
    In the Republic, Socrates argues that morality (justice) is valuable both for itself and for what comes from it. In contemporary moral theory, this view is not widely accepted. However, contemporary empirical research in psychology reveals that what we experience is also what we come to expect. It follows from this that if we act in an immoral fashion, we will expect the same from others. The more often we act immorally, the more suspicion will be ingrained within us. Suspicion (...)
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  25. Karen Sykes (2009). Residence : Moral Reason in a Common Place : Paradoxes of a Global Age. In Karen Margaret Sykes (ed.), Ethnographies of Moral Reasoning: Living Paradoxes of a Global Age. Palgrave Macmillan 3.
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  26. Karen Sykes (2009). Sacra : Rumors About the Moral Force of Ritual Objects as Public Art. In Karen Margaret Sykes (ed.), Ethnographies of Moral Reasoning: Living Paradoxes of a Global Age. Palgrave Macmillan
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  27. Karen Margaret Sykes (ed.) (2009). Ethnographies of Moral Reasoning: Living Paradoxes of a Global Age. Palgrave Macmillan.
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  28. Pedro Talavera (2014). Economicism and Nihilism in the Eclipse of Humanism. Humanities (3):340-378.
    This article is based on the conviction that the major problems nowadays are not technical, but ethical, and are incumbent on homo qua homo. The origin of these problems is the advancement of economicism as a supreme interpretation of human and social reality, which means the primacy of the “market” and considering human beings in terms of what they have rather than what they are. Economicism emerges in “modernity” and assumes that everything that does not have market value is either (...)
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  29. Kiril Temkov (2009). .
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  30. Soumhya Venkatesan (2009). Charity : Conversations About Need and Greed. In Karen Margaret Sykes (ed.), Ethnographies of Moral Reasoning: Living Paradoxes of a Global Age. Palgrave Macmillan 67.
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  31. Lihua Xie (2010). Nong Cun Lun Li de Li Lun Yu Xian Shi. Zhongguo Nong Ye Chu Ban She.
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  32. डॉ0 आभा रानी (2013). भारतीय संस्कृति और हम. SOCRATES 1 (1):30-34.