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Showing papers on "Morality published in 1971"



Book
01 Jan 1971

90 citations


Book
01 Jan 1971
TL;DR: In this paper, the authors observed aesthetic views of two famous Russian philosophers, Leo Tolstoy and Konstantin Leontiev, and their conceptions of the relation between art and morality, and argued that there is a profound link between artistic and moral values.
Abstract: Art influences people in different ways; in particular, it may cause certain moral effects. Is it right to say that the purpose of art is to produce certain moral impact on people or that its values depend essentially on how moral it is? The following paper observes aesthetic views of two famous Russian philosophers, Leo Tolstoy and Konstantin Leontiev, and, in particular, their conceptions of the relation between art and morality. It argues that although their accounts are in many respects antagonistic both thinkers agree that there is a profound link between artistic and moral values. Keywords—art; morality; communication; feeling; infection; sincerity; religious consciousness

68 citations


Book ChapterDOI
01 Jan 1971
TL;DR: For instance, the authors argued that states need to assert their imperial rule as a matter of right simply because the men who ran them needed to feel that they were acting morally. But the wish to appear moral was more than this.
Abstract: Beginning with the Spanish jurists of the sixteenth century, European commentators on imperialism, if not the conquerors themselves, have been much concerned with the morality of their actions. In the background, the Judeo-Christian religious tradition and the Roman legal tradition were both important in making states wish to see their actions as moral and licit. Legality or claims to legality were also important, if a European state wished to have its overseas claims recognized and respected by other states. But the wish to appear moral was more than this. International law, after all, recognized the “right of conquest” as an adequate claim to sovereignty over territory. At bottom, states needed to assert their imperial rule as a matter of right simply because the men who ran them needed to feel that they were acting morally.

35 citations


Book
01 Jan 1971

27 citations


Book
01 Jan 1971
TL;DR: In this article, Williams and Altham discuss the relationship between Morality and the Emotions, attitudes, belief, beliefs, and reasons, and present an evaluation and speech for each of them.
Abstract: Preface 1. Morality and the Emotions Bernard Williams 2. Attitudes, Beliefs and Reasons Roger Scruton 3. Moral Realism S.W. Blackburn 4. Evaluation and Speech J. E. J. Altham 5. Actions and Consequences John Casey

27 citations


Book
01 Jan 1971
TL;DR: The Modern British Philosophy as discussed by the authors is a volume of conversations with leading British philosophers discussing other influential thinkers such as Wittgenstein, Russell, Moore, and Austin, as well as ideas of universal interest, such as morality, art, religion, and social theory.
Abstract: "Under Magee's sensitive guidance a remarkably coherent interpretation of this period emerges."--Marshall Cohen, Listener. "The whole book has a marvellous air of casualness and clarity that makes it a delight to read."--Colin Wilson. Contemporary British philosophy is experiencing unprecedented openness to influences from abroad. New growth is evident in many areas of traditional philosophy which had been neglected by the logical positivists and the linguistic analysts. This sense of freedom permeates Magee's volume of conversations with leading British philosophers. Under Magee's direction, the philosophers discuss other influential thinkers, such as Wittgenstein, Russell, Moore, and Austin, as well as ideas of universal interest, such as morality, art, religion, and social theory. As an introduction to contemporary British philosophy, a unique collection of candid commentaries by important thinkers, and study of fresh ideas, Modern British Philosophy is consistently lively and authoritative.

25 citations


Book
11 Feb 1971

20 citations


Journal ArticleDOI
TL;DR: Religions affirm that clergy are different from the rest of the population by requiring celi bacy, or at least a different kind of sexual morality from that of the laity.
Abstract: The idea that clergy are different from the rest of the population is strong ly held in Western religion. A clergyman is a different kind of person, "a member of the third sex."1 Religions affirm this difference by requiring celi bacy, or at least a different kind of sexual morality from that of the laity; by ordaining instead of invariably requiring graduation of their trainees; by suggesting that poverty may be a blessing and worldly goods a temptation; by asking them to be prophets; and by affirming that the ministry is basically different from all other callings in that those in it are there because they have heard a divine call. "The medical doctor may have greater status, the attorney

18 citations



Book
01 Jan 1971
TL;DR: In this paper, the authors argue that a free market is a necessary condition for the pursuit of moral excellence and that the moral bankruptcy of socialism does not end the debate over capitalism.
Abstract: Although the market economy is not as unpopular now as when Acton wrote THE MORALS OF MARKETS, the morality of buying and selling has long bothered man's conscience. Defenses of capitalism often establish its efficiency or rely on a "that is the way human nature is anyway" argument. This book asserts that a free market is a necessary condition for the pursuit of moral excellence. Its analysis of the relation between capitalism and moral virtue has not been superseded. The demise of Marxism and the moral bankruptcy of socialism throughout the world do not end the debate over capitalism. Acton's book is distinctive in discussing the 'morals of markets' in a way that forms an essential addition -- often missing -- to the case to be made for free markets.


Book
01 Jan 1971
TL;DR: The morality of civil disobedience is what we surely mean as discussed by the authors, and we will show the reasonable reasons why you need to read this book and why it is a kind of precious book written by an experienced author.
Abstract: Any books that you read, no matter how you got the sentences that have been read from the books, surely they will give you goodness. But, we will show you one of recommendation of the book that you need to read. This the morality of civil disobedience is what we surely mean. We will show you the reasonable reasons why you need to read this book. This book is a kind of precious book written by an experienced author.

Journal ArticleDOI
TL;DR: A COLLEAGUE TEACHER as mentioned in this paper tells an amusing and sad story concerning a taboo of language concerning a forbidden word in the dictionary, and a student raised his hand and asked, "But what was the word?" The professor flushed and faltered.
Abstract: A COLLEAGUE TOLD ME an amusing and sad story concerning a taboo of language. Years ago at college, one of his professors lectured for an hour on the dishonesty of certain dictionary editors who omitted a word from the dictionary because of moral objections. One's personal morality must never get in the way of scholarship, he thundered. When the period was over, a student raised his hand and asked, "But sir, what was the word?" The professor flushed and faltered. "I don't know," he said, "if ... if I can tell you in mixed company." Medical doctors as late as the nineteenth

Journal ArticleDOI
TL;DR: In this article, the authors shed a number of misconceptions about the moral sense of Henry James, including the assumption that James shared the New England conscience which many of his American characters possess.
Abstract: B EFORE WE CAN HOPE to understand the moral sense of Henry James, we must shed a number of misconceptions. One of the oldest and most attractive of these misconceptions is that James shared the New England conscience which many of his American characters possess. According to Yvor Winters, the most persuasive exponent of this view, the more immediate source of James's moral sense was the Puritan conscience, the ultimate source being "the Aristotelian ethical tradition." 1 In the Puritan conscience this tradition had become intensified even while losing its rational foundations. Because of his Calvinist ancestry, a traditional moral sense survived in James, but without its original philosophical and religious sanctions. Thus, James inherited a moral sense "unsupported by any clear set of ideas." The instinctual and "unsupported" nature of his moral sense is "Maule's Well," which poisons James's fiction by causing a great deal of obscurity and ambiguity. This interpretation of Jamesian morality presents a number of difficulties. For one thing, Winters rides roughshod over the facts

Journal ArticleDOI
TL;DR: In this paper, the authors present a framework of moral concepts set out by R. M. Hare in his Language of Morals and Freedom and Reason, which they use to show that if we claim that certain attitudes we have toward animals are moral, then the application of the consequences of these principles leads us into a rather bizarre, if not outlandish, position, which few would accept as prima facie moral; and (b) if we adopt what can be accepted as a truly moral position with respect to animals, this will turn out to be indistinguishable in kind, if
Abstract: In the following paper, I will be operating within the framework of moral concepts set out by R. M. Hare in his Language of Morals and Freedom and Reason. Using this framework, I shall attempt to show that (a) if we claim that certain attitudes we have toward animals are moral, then the application of the consequences of these principles leads us into a rather bizarre, if not outlandish, position, which few would accept as prima facie moral; and (b) if we adopt what can be accepted as a truly moral position with respect to animals, this will turn out to be indistinguishable in kind, if not in degree, from our morality with respect to humans.

Journal ArticleDOI
TL;DR: The present attempt is a first approximation, based on a rather narrow selection of data, to the study of the problem of human freedom as it presents itself in daily life among the Fulani as mentioned in this paper.
Abstract: This essay, beginning, as it does, in medias res, and leaving many assertions undemonstrated, might suggest to the reader that it is afragment of a larger work. This is indeed the case, though that larger work is as yet unwritten. The present attempt is a first approximation, based on a rather narrow selection of data, to the study of the problem of human freedom as it presents itself in daily life among the Fulani. According to generally accepted scientific standards, then, this essay is avowedly incomplete, and although it forms an aesthetic whole, many more data will have to be presented before I myself can feel that my conclusions are much more than tentative suggestions.



Book
01 Jan 1971

Book ChapterDOI
01 Jan 1971
TL;DR: The authors argue that what an artist reveals about morality cannot be distinguished from the manner in which he does so, and that the common accounts of the way in which a work of art may be said to tell us something about morality are either overlooked or intentionally ignored.
Abstract: It may be thought that in what I have said so far two important questions have been either overlooked or intentionally ignored. One fairly obvious criticism will be that, though I have rejected two common accounts of the way in which a work of art may be said to tell us something about morality,1 I have as yet failed to give any detailed account of my own. This objection would be, to some extent, a fair one. Central to my criticisms of both moralist and autonomist writers has been the claim that they fail to see that what an artist reveals about morality cannot be distinguished from the manner in which he does so. But clearly there is more to be said about this, and perhaps more important, what I have said requires to be defended against objections which many would regard as overwhelming. This then is an issue which must be considered in the present chapter.

Journal ArticleDOI
TL;DR: In this paper it is argued that for Kant the claims of morality are both independent of, and more fundamental than, those of religion and that the existence of God and the belief in immortality can only be legitimately established by reference to unquestioned moral premises.
Abstract: IT IS A COMMONPLACE TO SAY that for Kant the claims of morality are both independent of, and more fundamental than, those of religion. To be accepted as valid, religious claims must satisfy the distinctive criteria of morality; and the existence of God and the belief in immortality can only be legitimately established by reference to unquestioned moral premises. However, in his explanation of moral beliefs and actions Kant uses concepts which are, in effect, counterparts of religious concepts and he does so in ways which parallel the ways in which they are used by a certain type of religious thinker of whom Luther is the main, though not the sole, representative. Moreover, his use of these concepts is not only inappropriate to the understanding of the moral life but prevents him from giving an intelligible account of it. To make these claims is to leave open the question which factors might have influenced Kant in the formation of his mature moral theory. Several influences are readily identifiable: Plato and the Stoics, the Lutheran form of Christianity, especially Pietism, Rousseau, and, more vaguely, the general climate of opinion of the Enlightenment. For the claim that Kant in his ethical writings, beginning with the Grundlegung in 1785, persistently used essentially religious concepts to elucidate ordinary moral beliefs and attitudes is independent of any view as to the actual influences on him, whether they be religious or not.

Book
01 Jan 1971


Book
01 Jan 1971
TL;DR: In this paper, the authors argue that man's ability to make political decisions is constrained by his interaction with others, the roles into which he is socialized, and the patterns of morality which his society imposes, and attempt to understand the political life without regard to such factors is to deprive political studies of much of its potential explanatory power.
Abstract: "Apart from any biological, psychological and economic constraints which condition political activity, man's ability to make political decisions is constrained by his interaction with others, the roles into which he is socialized, and the patterns of morality which his society imposes. To attempt to understand the political life without regard to such factors is to deprive political studies of much of its potential explanatory power. "

Journal ArticleDOI
TL;DR: In fact, because of the biases that linguists all share and the contextual realities of socio-cultural economic forces, a moral dilemma has arisen: "ideal" solutions to language and dialect problems have very little if any possibility of ever being implemented as mentioned in this paper.
Abstract: With a diversity of alternatives now open to sociolinguists and educators regarding problems of dialect and culture, we are suddenly faced with an unusual aspect of linguistic description, that of morality. In fact, because of the biases that linguists all share and the contextual realities of socio-cultural-economic forces, a moral dilemma has arisen: “ideal” solutions to language and dialect problems have very little if any possibility of ever being implemented. A viable solution for the sociolinguist may be possible somewhere between sweeping social revolution and passive submission to the status quo.


Journal ArticleDOI
01 Dec 1971
TL;DR: In this paper, the authors distinguish between individual and social ethics, arguing that the source of the difference between good and evil acts is the point of departure of heteronomic (authoritative) and autonomous ethics.
Abstract: In scientific ethics which is equivalent to the theory of human action analysed in terms of the value of goodness, researches tend to follow different directions depending on how its principal problems are solved. Thus, as regards the scope of procedure of ethical research, we can distinguish between individual and social ethics. The question about the source of morality (what is the origin of the difference between good and evil acts) is the point of departure of heteronomic (authoritative) and autonomous ethics. Different answers to the question about the ethical emotionalism or intellectualism, with ethical rigorism as one of its variants. The answers to the problems involved in the ethical criterion, as far as its concerned, lead either to teleological (eudeamonism or perfectionism) or ateleological or nomical ethics. If it is thought necessary to justify some ethical criterion, the justifications tend either in the direction of ethical criterion is answered either in terms of absolutist or relativists ethics. Metascientific analyses of the cognitive status of ethics in turn provide the points for debates between those advocating the scientific nature of moral axiology and normative ethics and the followers of descriptive ethics.

Journal ArticleDOI
TL;DR: In this article, the relation between Hindu religion and morality is discussed in a village which has become part of the industrial city of Bangalore and the authors use this local example to support general conclusions about the development of values of autonomy in Indian industrial society.
Abstract: My subject is the relation between Hindu religion and morality. After some comments on this relation in traditional Indian society, I describe changes in religious thought and practice in a village which has become part of the industrial city of Bangalore; and I use this local example to support general conclusions about the development of values of autonomy in Indian industrial society.