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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.
In his groundbreaking book, Marc Hauser puts forth a revolutionary new theory: that humans have evolved a universal moral instinct, unconsciously propelling us to deliver judgments of right and wrong independent of gender, education, and religion. Combining his cutting-edge research with the latest findings in cognitive psychology, linguistics, neuroscience, evolutionary biology, economics, and anthropology, Hauser explores the startling implications of his provocative theory vis-à-vis contemporary bioethics, religion, the law, and our everyday lives.
“The Internet is often presented as an unsafe or untrustworthy space: where children are preyed upon by paedophiles, cannibals seek out victims, offline relationships are torn apart by online affairs and where individuals are addicted to gambling, love and cybersex.” “While many of these stories are grounded in truth, they do paint a rather sensationalised view of the Internet, the types of people who use it and the interactions that take place online. Simultaneously, researchers claim that the Internet allows individuals to express their true selves and to develop ‘hyperpersonal’ relationships characterised by high levels of intimacy and closeness. At the heart of these competing visions of the Internet as a social space are the issues of truth, lies and trust.” “This book offers a balanced view of the Internet by presenting empirical data conducted by social scientists, with a concentrated focus on psychological studies. It argues that the Internet’s anonymity, which can enable, for instance, high levels of self-disclosure in a relationship, is also responsible for many of its more negative outcomes such as deception and flaming. This is the first book to develop a coherent model of the truth-lies paradox, with specific reference to the critical role of trust.” “Truth, Lies and Trust on the Internet is a useful text for psychology students and academics interested in Internet behaviour, technology and online deviant behaviour and for related courses in sociology, media studies and information studies.”–BOOK JACKET.
Ethics of Spying: A Reader for the Intelligence Professional, Volume 2 continues where the first book ended, but with a twist. It begins with a historical perspective of the expectations of the moral and ethical conduct of intelligence personnel. A previously classified memo from 1941 and a report from 1954 provide a sense of both the history and the perception of standard professional conduct by government officials-both describing intelligence as an amoral albeit necessary profession. The first half of the book defines an intelligence professional, while the second half seeks to apply theoretical and practical perspectives to that definition.
What was the ethical perspective of Modernist literature? How did Yeats, Eliot, Joyce, Woolf, and Beckett represent ethical issues and develop their moral ideas? Lee Oser argues that thinking about human nature restores a perspective on modernist literature that has been lost. He offers detailed discussions of the relationship between ethics and aesthetics to illuminate close readings of major modernist texts. For Oser, the reception of Aristotle is crucial to the modernist moral project, which he defines as the effort to transform human nature through the use of art. Exploring the origins of that project, its success in modernism, its critical heirs, and its possible future, The Ethics of Modernism brings a fresh perspective on modernist literature and its interaction with ethical strands of philosophy. It offers many new insights to scholars of twentieth-century literature as well as intellectual historians.
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...
جشن کتاب تهران به ایستگاه سی و یکم رسیده است. حال و احوال نشر کتاب خوب نیست و باید فرهنگدوستان را به خرید و هدیه دادن کتاب ترغیب نمود. خانه اخلاقپژوهان جوان ب...
بنیاد کتابهای اخلاق اسلامی عمدتا پالایش جان از آلودگیها و آراستن آن به زیباییها است. اندیشه محوری این قبیل کتابها آن است که انسان فعلی آنی نیست که باید باشد...
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