Search results for 'Animaux Aspect moral' (try it on Scholar)

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  1.  10
    Rod Preece (ed.) (2002). Awe for the Tiger, Love for the Lamb: A Chronicle of Sensibility to Animals. Ubc Press.
    From the myths of the ancient world to the Middle Ages to Darwin and beyond, Preece captures the most telling and fascinating accounts of humankind's ...
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  2. Alan Herscovici (1985). Second Nature: The Animal-Rights Controversy. Stoddart.
     
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  3. Caj Strandberg (2012). A Dual Aspect Account of Moral Language. Philosophy and Phenomenological Research 84 (1):87-122.
    It is often observed in metaethics that moral language displays a certain duality in as much as it seems to concern both objective facts in the world and subjective attitudes that move to action. In this paper, I defend The Dual Aspect Account which is intended to capture this duality: A person’s utterance of a sentence according to which φing has a moral characteristic, such as “φing is wrong,” conveys two things: The sentence expresses, in virtue of (...)
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  4.  21
    Michael J. Zimmerman (1999). The Moral Aspect of Nonmoral Goods and Evils. Utilitas 11 (1):1-15.
    The idea that immoral behaviour can sometimes be admirable, and that moral behaviour can sometimes be less than admirable, has led several of its supporters to infer that moral considerations are not always overriding, contrary to what has been traditionally maintained. In this paper I shall challenge this inference. My purpose in doing so is to expose and acknowledge something that has been inadequately appreciated, namely, the moral aspect of nonmoral goods and evils. I hope thereby (...)
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  5. William D. Casebeer & Patricia S. Churchland (2003). The Neural Mechanisms of Moral Cognition: A Multiple-Aspect Approach to Moral Judgment and Decision-Making. [REVIEW] Biology and Philosophy 18 (1):169-194.
    We critically review themushrooming literature addressing the neuralmechanisms of moral cognition (NMMC), reachingthe following broad conclusions: (1) researchmainly focuses on three inter-relatedcategories: the moral emotions, moral socialcognition, and abstract moral reasoning. (2)Research varies in terms of whether it deploysecologically valid or experimentallysimplified conceptions of moral cognition. Themore ecologically valid the experimentalregime, the broader the brain areas involved.(3) Much of the research depends on simplifyingassumptions about the domain of moral reasoningthat are motivated by the need (...)
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  6.  93
    Patricia Churchland (2003). The Neural Mechanisms of Moral Cognition: A Multiple-Aspect Approach to Moral Judgment and Decision-Making. [REVIEW] Biology and Philosophy 18 (1):169-194.
    We critically review themushrooming literature addressing the neuralmechanisms of moral cognition (NMMC), reachingthe following broad conclusions: (1) researchmainly focuses on three inter-relatedcategories: the moral emotions, moral socialcognition, and abstract moral reasoning. (2)Research varies in terms of whether it deploysecologically valid or experimentallysimplified conceptions of moral cognition. Themore ecologically valid the experimentalregime, the broader the brain areas involved.(3) Much of the research depends on simplifyingassumptions about the domain of moral reasoningthat are motivated by the need (...)
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  7.  25
    Andrea English (2011). Critical Listening and the Dialogic Aspect of Moral Education: J.F. Herbart's Concept of the Teacher as Moral Guide. Educational Theory 61 (2):171-189.
    In his central educational work, The Science of Education (1806), J.F. Herbart did not explicitly develop a theory of listening, yet his concept of the teacher as a guide in the moral development of the learner gives valuable insight into the moral dimension of listening within teacher-student interaction. Herbart's theory radically calls into question the assumed linearity between listening and obedience to external authority, not only illuminating important distinctions between socialization and education, but also underscoring consequences for our (...)
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  8.  60
    Paul Formosa (2011). Kant on the Highest Moral-Physical Good: The Social Aspect of Kant's Moral Philosophy. Kantian Review 15 (1):1-36.
    Kant identifies the “highest moral-physical good” as that combination of “good living” and “true humanity” which best harmonises in a “good meal in good company”. Why does Kant privilege the dinner party in this way? By examining Kant’s accounts of enlightenment, cosmopolitanism, love and respect, and gratitude and friendship, the answer to this question becomes clear. Kant’s moral ideal is that of an enlightened and just cosmopolitan human being who feels and acts with respect and love for all (...)
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  9.  6
    Anna Koteneva (2008). Spiritual-Moral Aspect in Investigation of Personality's Psychological Defense. Proceedings of the Xxii World Congress of Philosophy 20:255-262.
    Investigation of spiritual-moral factors of psychological defence of personality is being put in practice through Christian cognition about a man and with the help of modern psychological achievement in science. The most important spiritual factors are sin and passion. Sin is observed as one of the reasons of moral men'sdiseases, which brings to moral, psychological and body's destructions and unconscious psychological defence. Defensive mechanisms is the way to support men's sin passion, blunt conscience, keep positive illusion and (...)
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  10. Han-Koo Ryu (2010). The Tower of Babel : The Cultural Aspect of Moral Education. Journal of Moral Education 21 (2):1.
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  11.  21
    I. What Admirable Immorality & Nonadmirable Morality Are (1999). The Moral Aspect of Nonmoral Goods and Evils. Utilitas 11 (1).
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  12.  17
    Tan Mingran (2008). A Reevaluation of Xunzi's Moral Theory From the Aspect of Mind. Journal of Chinese Philosophy 35 (1):121–138.
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  13.  10
    Robert E. Gahringer (1954). The Metaphysical Aspect of Kant's Moral Philosopy. Ethics 64 (4):277-291.
  14.  8
    Charles S. Devas (1899). The Moral Aspect of Consumption. International Journal of Ethics 10 (1):41-54.
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  15.  2
    Reynold Jones (1980). An Aspect of Moral Education. Journal of Philosophy of Education 14 (1):63–71.
  16. 고대만 (2012). Characteristics of Three-Facet Clean Sila and Its Meaning in the Moral Education Aspect. Journal of Ethics 1 (87):205-234.
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  17. Charles S. Devas (1899). The Moral Aspect of Consumption. Ethics 10 (1):41.
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  18. Charles S. Devas (1899). The Moral Aspect of Consumption. International Journal of Ethics 10 (1):41-54.
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  19. H. Jones (1903). The Moral Aspect of the Fiscal Question. Hibbert Journal 2:433.
     
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  20. E. Rignano (1922). L'aspect biologique du problème moral. Scientia 16 (31):437.
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  21. Richard Joyce (2009). Is Moral Projectivism Empirically Tractable? Ethical Theory and Moral Practice 12 (1):53 - 75.
    Different versions of moral projectivism are delineated: minimal, metaphysical, nihilistic, and noncognitivist. Minimal projectivism (the focus of this paper) is the conjunction of two subtheses: (1) that we experience morality as an objective aspect of the world and (2) that this experience has its origin in an affective attitude (e.g., an emotion) rather than in perceptual faculties. Both are empirical claims and must be tested as such. This paper does not offer ideas on any specific test procedures, but (...)
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  22.  48
    Piotr Machura (2013). Moral Norms, Moral Ideals and Supererogation. Folia Philosophica 29.
    The aim of the paper is to investigate the relations between the basic moral categories, namely those of norms, ideals and supererogation. The subject of discussion is, firstly, the ways that these categories are understood; secondly, the possible approaches towards moral acting that appear due to their use; and thirdly, their relationship within the moral system. However, what is of a special importance here is the relationship between the categories of norms and ideals (or in a wider (...)
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  23. Susanne Bobzien (2006). Moral Responsibility and Moral Development in Epicurus’ Philosophy. In B. Reis & S. Haffmans (eds.), The Virtuous Life in Greek Ethics. CUP
    ABSTRACT: 1. This paper argues that Epicurus had a notion of moral responsibility based on the agent’s causal responsibility, as opposed to the agent’s ability to act or choose otherwise; that Epicurus considered it a necessary condition for praising or blaming an agent for an action, that it was the agent and not something else that brought the action about. Thus, the central question of moral responsibility was whether the agent was the, or a, cause of the action, (...)
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  24. Lisa Broussois (2012/2013). Anatomie du sens moral : Hume et Hutcheson. Philonsorbonne 7:169.
    Le présent article a pour objectif de mettre en évidence un aspect de l’influence de Francis Hutcheson sur la troisième partie du Traité de la Nature Humaine de David Hume, consacrée à la morale : Hume écrit, en effet, que l’être humain est doté d’un sens moral. Cependant, la distinction qu’il opère entre la philosophie de l’anatomiste et celle du peintre, dans cette œuvre, montre qu’il se refuse à suivre totalement l’exemple de Hutcheson. Hume compte bien, au contraire, (...)
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  25.  52
    Stephen Wilmot (2001). Corporate Moral Responsibility: What Can We Infer From Our Understanding of Organisations? [REVIEW] Journal of Business Ethics 30 (2):161 - 169.
    The question of corporate moral responsibility – whether corporate bodies can be held morally responsible for their actions – has been debated by a number of writers since the 1970s. This discussion is intended to add to that debate, and focuses for that purpose on our understanding of the organisation. Though the integrity of the organisation has been called into question by the postmodern view of organisations, that view does not necessarily rule out the attribution of corporate agency, any (...)
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  26.  10
    Elise Springer (2013). Communicating Moral Concern: An Ethics of Critical Responsiveness. The MIT Press.
    Examines the social aspect of moral agency, building an account of critical engagement that focuses on the transformation of moral attention through communicative exchange, rather than on matters of judgment or on behavioral outcomes.
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  27.  22
    Heiko Spitzeck (2009). Organizational Moral Learning: What, If Anything, Do Corporations Learn From Ngo Critique? [REVIEW] Journal of Business Ethics 88 (1):157 - 173.
    While organizational learning literature has generated significant insight into the effective and efficient achievement of organizational goals as well as to the modus of learning, it is currently unable to describe moral learning processes in organizations consistently. Corporations need to learn morally if they want to deal effectively with stakeholders criticizing their conduct. Nongovernmental organizations do not ask corporations to be more effective or efficient in what they do, but to become more responsible or to learn morally. Current research (...)
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  28.  2
    Paula Satne (forthcoming). Forgiveness and Moral Development. Philosophia:1-27.
    Forgiveness is clearly an important aspect of our moral lives, yet surprisingly Kant, one of the most important authors in the history of Western ethics, seems to have very little to say about it. Some authors explain this omission by noting that forgiveness sits uncomfortably in Kant’s moral thought: forgiveness seems to have an ineluctably ‘elective’ aspect which makes it to a certain extent arbitrary; thus it stands in tension with Kant’s claim that agents are autonomous (...)
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  29.  2
    Thomas Ryan (2016). Jesus – ‘Our Wisest and Dearest Friend’: Aquinas and Moral Transformation. New Blackfriars 97 (1070):575-590.
    This article joins others in assessing the role of Christ in the moral theology of Thomas Aquinas. It investigates one specific phrase in the Summa Theologiae in four stages. First, there are some foundational considerations of Aquinas's overall framework. Second, I examine the evidence supporting Aquinas's original description of Jesus as our ‘dearest friend’ and as further disclosed in the Tertia Pars, specifically in His Passion and in His role as Teacher. Third, this leads to a consideration of Jesus (...)
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  30.  2
    Thomas Ryan (2016). Jesus – ‘Our Wisest and Dearest Friend’: Aquinas and Moral Transformation. New Blackfriars 97 (1071):575-590.
    This article joins others in assessing the role of Christ in the moral theology of Thomas Aquinas. It investigates one specific phrase in the Summa Theologiae in four stages. First, there are some foundational considerations of Aquinas's overall framework. Second, I examine the evidence supporting Aquinas's original description of Jesus as our ‘dearest friend’ and as further disclosed in the Tertia Pars, specifically in His Passion and in His role as Teacher. Third, this leads to a consideration of Jesus (...)
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  31.  20
    Brian Rosebury (2011). Moore's Moral Facts and the Gap in the Retributive Theory. Criminal Law and Philosophy 5 (3):361-376.
    The purely retributive moral justification of punishment has a gap at its centre. It fails to explain why the offender should not be protected from punishment by the intuitively powerful moral idea that afflicting another person (other than to avoid a greater harm) is always wrong. Attempts to close the gap have taken several different forms, and only one is discussed in this paper. This is the attempt to push aside the ‘protecting’ intuition, using some more powerful intuition (...)
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  32.  43
    Re'em Segev (2014). Moral Rightness and the Significance of Law: Why, How and When Mistake of Law Matters. University of Toronto Law Journal, Forthcoming 64:36-63.
    The question of whether a mistake of law should negate or mitigate criminal liability is commonly considered to be pertinent to the culpability of the agent, often examined in light of the (epistemic) reasonableness of the mistake. I argue that this view disregards an important aspect of this question, namely whether a mistake of law affects the rightness of the action, particularly in light of the moral significance of the mistake. I argue that several plausible premises, regarding (...) rightness under uncertainty, the nature of law and the moral significance of law, entail a positive answer to this question. Specifically, I consider this argument: (1) one (subjective) sense of moral rightness depends on the (epistemically justified) belief of the agent concerning a non-moral fact that is morally significant; (2) a law is (partly) a non-moral fact; (3) a legal fact might be morally significant; (4) therefore an action that is compatible with an applicable moral standard, in light of the mistaken (justified) belief of the agent concerning a morally significant law, is (subjectively) right or less wrongful; (5) the (subjective) moral rightness of an action counts against criminal liability for this action; (6) therefore an action that is compatible with the applicable moral standard, in light of the mistaken (epistemically justified) belief of the agent, counts against criminal liability for the action if the law is morally significant. (shrink)
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  33.  14
    Christiane Bailey (2014). Le double sens de la communauté morale : la considérabilité morale et l’agentivité morale des autres animaux. Les ateliers de l'éthique/The Ethics Forum 9 (3):31-67.
    Christiane Bailey | : Distinguant deux sens de « communauté morale », cet article soutient que certains animaux appartiennent à la communauté morale dans les deux sens : ils sont des patients moraux dignes de considération morale directe et équivalente, mais également des agents moraux au sens où ils sont capables de reconnaître, d’assumer et d’adresser aux autres des exigences minimales de bonne conduite et de savoir-vivre. Au moyen de la notion d’« attitudes réactives » développée par Peter F. (...)
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  34.  8
    Elijah Weber (2016). Moral Distress, Workplace Health, and Intrinsic Harm. Bioethics 30 (4):244-250.
    Moral distress is now being recognized as a frequent experience for many health care providers, and there's good evidence that it has a negative impact on the health care work environment. However, contemporary discussions of moral distress have several problems. First, they tend to rely on inadequate characterizations of moral distress. As a result, subsequent investigations regarding the frequency and consequences of moral distress often proceed without a clear understanding of the phenomenon being discussed, and thereby (...)
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  35.  36
    W. Scott Clifton (2013). Murdochian Moral Perception. Journal of Value Inquiry 47 (3):207-220.
    There has been a recent surge of interest in the moral philosophy of Iris Murdoch. One issue that has arisen is whether her view advocates a form of moral perception. In this paper I argue that her view does indeed advocate for a form of moral perception—what I call weak moral perception. In the process of moral reasoning weak moral perception plays a preparatory role for moral judgment, which means that moral judgment (...)
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  36.  23
    Antoine C. Dussault (2013). In Search of Ecocentric Sentiments: Insights From the CAD Model in Moral Psychology. Environmental Ethics 35 (4):419-437.
    One aspect of J. Baird Callicott’s foundational project for ecocentrism consists in explaining how moral consideration for ecological wholes can be grounded in moral sentiments. Some critics of Callicott have objected that moral consideration for ecological wholes is impossible under a sentimentalist conception of ethics because, on both Hume and Smith’s views, sympathy is our main moral sentiment and it cannot be elicited by holistic entities. This conclusion is premature. The relevant question is not whether (...)
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  37.  4
    Anna Cooper (2015). Representative Men: Moral Perfectionism, Masculinity and Psychoanalysis in Good Will Hunting. Film-Philosophy 19:270-288.
    This article argues that Stanley Cavell's notion of moral perfectionism must be understood, within the American cultural context, as deeply intertwined with myths of heroic American masculinity. It traces connections between Cavell's descriptions of moral perfectionism, the transcendentalist authors on whom he relies, and writings about the myth of the American frontier hero. When understood as a tradition of masculinity, it becomes possible to trace moral perfectionism across much wider areas of American cinematic culture than Cavell's reading (...)
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  38.  47
    Martien A. M. Pijnenburg & Bert Gordijn (2005). Identity and Moral Responsibility of Healthcare Organizations. Theoretical Medicine and Bioethics 26 (2):141-160.
    In this paper the moral responsibility of a Healthcare Organization (HCO) is conceived as an inextricable aspect of the identity of the HCO. We attempt to show that by exploring this relation a more profound insight in moral responsibility can be gained. Referring to Charles Taylor we explore the meaning of the concept of identity. It consists of three interdependent dimensions: a moral, a dialogical, and a narrative one. In section two we develop some additional arguments (...)
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  39.  5
    Sarah Clark Miller (2015). The Moral Meanings of Miscarriage. Journal of Social Philosophy 46 (1):141-157.
    In this article, I seek to address an aspect of the general inattention to miscarriage by examining a pressing topic: the moral meanings of pregnancy loss. I focus primarily on the import of such meanings for women in their ethical relationship with themselves, while also finding significant the meaning of miscarriage in community, that is, for our shared moral lives. Exploring miscarriage as a moral phenomenon is critical for figuring out miscarriage’s impact on our ethical self-conception—on (...)
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  40.  15
    François Tanguay-Renaud (2013). Victor's Justice: The Next Best Moral Theory of Criminal Punishment? [REVIEW] Law and Philosophy 32 (1):129-157.
    In this essay, I address one methodological aspect of Victor Tadros's The Ends of Harm-­-­namely, the moral character of the theory of criminal punishment it defends. First, I offer a brief reconstruction of this dimension of the argument, highlighting some of its distinctive strengths while drawing attention to particular inconsistencies. I then argue that Tadros ought to refrain from developing this approach in terms of an overly narrow understanding of the morality of harming as fully unified and reconciled (...)
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  41.  14
    Edward Slowik (1999). Moral and Scientific Explanation. Cogito 13 (1):39-44.
    This paper examines the status of explanation in the natural sciences and ethics by focusing on the important role of empirical evidence and theoretical properties. As a means of exploring these issues, the debate between Nicholas Sturgeon and Gilbert Harman will serve as a central point in the discussion, since Sturgeon has provided several arguments against Harman's attempt to draw a distinction between scientific and moral explanation. Specifically, Sturgeon holds that the special function of observation and testing, which we (...)
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  42.  17
    L. V. Brettler (1975). Blumberg on Moral Criticism. Mind 84 (336):579-582.
    D. Blumbergi identifies three kinds of moral criticism: (i) of an individual for violating a moral practice in his society, (2) of a moral practice but not the individual who participates in it, and (3) of both an individual and the practice in accordance with which he acts ('practice- personal' criticism) (p. 348). According to Mr. Blumberg, successful derivation of a conclusive 'ought'-statement from statements about socially-created obligations would show how moral criticisms of type 1 are (...)
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  43. Joshua Knobe & Ben Fraser (2008). Causal Judgment and Moral Judgment: Two Experiments. In Walter Sinnott-Armstrong (ed.), Moral Psychology. MIT Press
    It has long been known that people’s causal judgments can have an impact on their moral judgments. To take a simple example, if people conclude that a behavior caused the death of ten innocent children, they will therefore be inclined to regard the behavior itself as morally wrong. So far, none of this should come as any surprise. But recent experimental work points to the existence of a second, and more surprising, aspect of the relationship between causal judgment (...)
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  44.  40
    Vuko Andric & Attila Tanyi (2016). Multidimensional Consequentialism and Risk. Ethical Theory and Moral Practice 19 (1):49-57.
    In his new book, The Dimensions of Consequentialism, Martin Peterson proposes a version of multi-dimensional consequentialism according to which risk is one among several dimensions. We argue that Peterson’s treatment of risk is unsatisfactory. More precisely, we want to show that all problems of one-dimensional (objective or subjective) consequentialism are also problems for Peterson’s proposal, although it may fall prey to them less often. In ending our paper, we address the objection that our discussion overlooks the fact that Peterson’s proposal (...)
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  45. Shira Haviv & Patrick J. Leman (2002). Moral Decision-Making in Real Life: Factors Affecting Moral Orientation and Behaviour Justification. Journal of Moral Education 31 (2):121-140.
    The study addresses two separate but related issues in connection with people's real-life moral decisions and judgements. First, the notion of moral orientation is examined in terms of its consistency across varying contexts, its relation to gender and to gender role. Secondly, a new aspect of moral reasoning is explored--the influence on moral decision-making of considering the consequences of an action. Fifty-eight undergraduate students were asked to discuss two personal and two impersonal real-life moral (...)
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  46.  9
    Mal Leicester & Richard Pearce (1997). Cognitive Development, Self Knowledge and Moral Education. Journal of Moral Education 26 (4):455-472.
    Abstract This paper rejects the notion of moral education in adulthood as merely remedial, i.e. as providing a second chance to learn that which should have been learned in school, or as merely compensatory, i.e. as making up for the waning of our cognitive abilities which (stereotypically) occurs with age. Rather, it advocates a conception of lifelong moral education which presupposes that there are social and cognitive features of maturity which have the potential to generate some worthwhile learning (...)
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  47.  19
    Sharon Lamb (1997). Sex Education as Moral Education: Teaching for Pleasure, About Fantasy, and Against Abuse. Journal of Moral Education 26 (3):301-315.
    Abstract This paper argues for an integration of moral education and sex education curricula. In such an integration, the primary values that would be taught would not be those relating to specific sexual behaviour but those relating to the general treatment of human beings, suggesting that sex that involves coercion or exploitation as well as sex that causes harm is wrong. Sex educators must take as their goal the prevention of abuse, not by placing responsibility on girls to avoid (...)
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  48.  8
    Ann Dummett (1986). Race, Culture and Moral Education. Journal of Moral Education 15 (1):10-15.
    Abstract Current debate on race, culture, religion and moral education is often bogged down in abstract definition and theoretical arguments, leading away from, instead of towards, practical action. Sometimes the false formulation of abstractions leads to misplaced actions. Where moral education is concerned, the great need at present is to look at general moral standards and arguments first, and apply these to behaviour affecting racial inequality, rather than to start from a concentration on racism, working back towards (...)
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  49.  11
    Yonah Matemba (2010). Continuity and Change in the Development of Moral Education in Botswana. Journal of Moral Education 39 (3):329-343.
    This article traces the development of moral education (ME) in Botswana from pre?colonial times to the present day. It shows how during this time ME has undergone three distinct phases of development, each emphasising a particular ideology. In pre?colonial times ME was offered as part of indigenous education in the home and community, both formally and informally, directly and indirectly. During the missionary/colonial period (1870s?1966) and in the first three decades of Botswana?s independence (1967?1998), ME was taught in the (...)
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  50.  4
    Klaus Issler & Ted W. Ward (1989). Moral Development as a Curriculum Emphasis in American Protestant Theological Education. Journal of Moral Education 18 (2):131-143.
    Abstract The study was an exploratory investigation of the contribution that graduate seminary curriculum (broadly conceived) makes to the moral development of Protestant ministerial students, as perceived by faculty. Personal interviews were conducted with 24 faculty members from six midwestern Protestant denominational graduate schools of theology. Clusters of faculty responses identified five factors which influence students? moral development: 1. challenging and diverse off?campus field and work experiences; 2. personal example of faculty and close faculty?student relationships; 3. sustaining a (...)
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