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Jesse Prinz argues that recent work in philosophy, neuroscience, and anthropology supports two radical hypotheses about the nature of morality: moral values are based on emotional responses, and these emotional responses are inculcated by culture, not hard-wired through natural selection. In the first half of the book, Jesse Prinz defends the hypothesis that morality has an emotional foundation. Evidence from brain imaging, social psychology, and psychopathology suggest that, when we judge something to be right or wrong, we are merely expressing our emotions. Prinz argues that these emotions do not track objective features of reality; rather, the rightness and wrongness of an act consists in the fact that people are disposed to have certain emotions towards it. In the second half of the book, he turns to a defense of moral relativism. Moral facts depend on emotional responses, and emotional responses vary from culture to culture. Prinz surveys the anthropological record to establish moral variation, and he draws on cultural history to show how attitudes toward practices such as cannibalism and marriage change over time. He also criticizes evidence from animal behavior and child development that has been taken to support the claim that moral attitudes are hard-wired by natural selection. Prinz concludes that there is no single true morality, but he also argues that some moral values are better than others; moral progress is possible. Throughout the book, Prinz relates his views to contemporary and historical work in philosophical ethics. His views echo themes in the writings of David Hume and Friedrich Nietzsche, but Prinz supports, extends, and revises these classic theories using the resources of cutting-edge cognitive science. The Emotional Construction of Morals will stimulate and challenge anyone who is curious about the nature and origin of moral values.
Human beings necessarily understand their social worlds in moral terms, orienting their lives, relationships, and activities around socially-produced notions of right and wrong.Morality is sociologically understood as more than simply helping or harming others; it encompasses any way that individuals form understandings of what behaviors are better than others, what goals are most laudable, and what “proper” people believe, feel, and do. Morality involves the explicit and implicit sets of rules and shared understandings that keep human social groups intact. Morality includes both the “shoulds” and “should nots” of human activity, its proactive and inhibitive elements.At one time, sociologists were centrally concerned with morality, issues like social cohesion, values, the goals and norms that structure society, and the ways individuals get socialized to reproduce those concerns. In the last half-century, however, explicit interest in these topics has waned, and modern sociology has become uninterested in these matters and morality has become marginalized within the discipline.But a resurgence in the topic is happening in related disciplines – psychology, neurology, philosophy, and anthropology – and in the wider national discourse. Sociology has much to offer, but is not fully engaged in this conversation. Many scholars work on areas that would fall under the umbrella of a sociology of morality but do not self-identify in such a manner, nor orient their efforts toward conceptualizing what we know, and should know, along these dimensions.The Handbook of the Sociology of Morality fills a niche within sociology making explicit the shared concerns of scholars across the disciplines as they relate to an often-overlooked dimension of human social life. It is unique in social science as it would be the first systematic compilation of the wider social structural, cultural, cross-national, organizational, and interactional dimension of human moral (understood broadly) thought, feeling, and behavior.
ما از اخلاق چه انتظاری داریم؟ این سوال شاید تاحدودی برای عموم مردم و یا متخصصان این رشته قابل پاسخ باشد؛ اینکه خوب بودن را به ما بیاموزد و در تنظیم روابط فردی م...
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