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Moral Standards and Moral Consistency, 2008.
This paper explores the moral standards in the associations of Eberhard Faber, Incorporated.
1,049 words (approx. 4.2 pages), 3 sources, APA, $ 36.95
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Abstract
The paper examines the decision to allow Eberhard Faber to associate with known bribe-givers. The paper is of the opinion that this association seems like an affront to the moral consistency requirement demanded of any credible moral standard. The paper contends that respecting the law in some, but not in all, circumstances makes a mockery of the organization's avowed commitment to legal dictates and therefore is inherently immoral.
From the Paper
"Before going too far, the stakeholders in this situation need to be listed. Obviously, the share-holders of Eberhard Faber are one significant stake-holder; so too is the Board of Directors and, especially, the key principals (Mr. Faber and Mr. Carey) who offer widely divergent views on how to approach this matter. Not to be forgotten, the other company involved is a stake-holder as it could lose a major deal with an American company - a deal it would seem to covet. Lastly, IRS and legal consultants who convinced Mr. Faber that the deal was above-board and breached no US laws are stake-holders with credibility on the line (for a lengthier discussion on all of these parties, please see "Eberhard Faber, Inc.," n.d.). In the end, many people stand to win - or lose."
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Nietzsche, Morality, and the French Revolution, 2000.
This paper is a reconstruction of Nietzsche's moral theory in "On the Genealogy of Morals" and its application to the moral-political philosophies of the Old Regime and the French Revolution.
1,775 words (approx. 7.1 pages), 3 sources, APA, $ 57.95
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Abstract
This paper is an examination of Nietzsche's "On the Genealogy of Morals" and its relation to the historical context in which it was written. A parallel is drawn between Nietzsche's view of the historical evolution of morality and the development of the moral-political philosophies of the Ancient (Old) Regime and the French Revolution. The Ancient Regime is associated with Nietzsche's idea of "good, bad" morality, while the French Revolution is connected with "good, evil" morality. Some other issues discussed are the idea of the slave revolt and the morality of Napoleon.
From the Paper
"Every civilized society is concerned with its moral fabric: the ethical and behavioral norms that all citizens are expected to obey. Morality, on its surface, appears to be a philosophical issue. Some people speak of a universal morality, beyond time and devolving upon all people equally. In this way, they explain the prevalence of certain moral laws, for instance, the prohibition against murder, in almost every society. Others view morality as a subjective concept, yet still one with philosophical origins. They maintain that many societies possess laws against murder because each group of people has made an independent philosophical evaluation, and determined that the value of life is something they as cohabitants of the same state all uphold. For Friedrich Nietzsche, both of these approaches are fundamentally flawed."
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"Morality in Practice", 2002.
An analysis of morality for the lower class struggle in "Morality in Practice" by James Sterba.
1,150 words (approx. 4.6 pages), 1 source, $ 44.95
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Abstract
This paper will seek to understand how James Sterba in his book "Morality in Practice", seeks to understand the justification for morality to the poor. By understanding the arguments he presents, we can see a valid formation of morality for the lower class struggle.
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Freud and Nietzsche on Morality, 2002.
A look at the different manifestations of morality in the writings of Freud and Nietzsche.
1,650 words (approx. 6.6 pages), 3 sources, $ 62.95
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Abstract
This paper is an examination of the perspective of moral qualities in the works of Sigmund Freud and Friedrich Nietzsche. Morality is compared in two formats: These formats are those of the individual morality, or how morality applies to a single person, and the social morality, or how morality works within a social context.
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Benefits of a Teleological Theory of Morality, 2004.
Compares teleology, deontology, and the virtue-based systems of morality, making an argument for the teleological system of morality.
1,142 words (approx. 4.6 pages), 2 sources, MLA, $ 39.95
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Abstract
This essay brings out the positive and negative points in the three major systems of morality: teleology, deontology, and the Aristotle's virtue-based systems of morality. It then explains why Mill's theory of Utilitarianism (teleology) would be better in today's society.
From the Paper
"The majority of the population, probably including yourself, claims they act "morally". Many of these people ask other people to act "morally", but when you ask these "moral" people what morality is they stand there for a minute, and almost every single person will give you the wrong answer. So what is morality? In brief, morality is a basic set of principles that people follow. A perfect example would be Osama Bin Laden, a man that believes completely in what he does, and does it to his best. He has his own set of "morals" which he follows perfectly. He is acting morally. On the other hand we have Saddam Hussein; he does not follow any set of standards consistently, and therefore is not considered "moral". Obviously someone who acts morally may be acting morally according to their set of standards, but in our opinion are very wrong. This is because we have different systems of morality. There are three major systems of morality: Immanuel Kant's theory of Deontology, Aristotle's theory on Virtues, and finally the theory of Utility, or the Utilitarian principles of Teleology."
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Morality, 2002.
An examination of two different models of human morality as debated in the ancient world: The moral nihilism of Thrasymachus and the moral realism of Plato.
1,240 words (approx. 5.0 pages), 1 source, MLA, $ 42.95
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Abstract
This paper attempts to answer the question of what it means to be moral and shows that defining the limits of human morality is a complex and ambiguous task. It discusses in detail two different models by two different philosophers -Thrasymachus and Plato. After considering the strengths and weaknesses of each model, including the personal consequences of adopting one, the paper concludes by selecting one of the models as being (personally) preferable, even if it is not as true.
From the Paper
"Socrates ? like modern-day adherents of most of the world?s major religions, including Judaism, Christianity and Islam ? would argue that it is better to be just for its own sake, or at least because the gods or God reward those who are good. (Socrates in fact argues that it is better to be moral even if acting in a right and moral way causes one to gain a bad reputation ? as does sometimes happen ? for it is always better to adhere to the path of truth than to be concerned about popularity or reputation, which are transient.) Another response would be to assert a claim of moral nihilism, which is the proposition that in fact there are no true ethical principles (viz. Morgan 21-23)."
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"Principles of Christian Morality", 2005.
This paper discusses "Principles of Christian Morality" by three preeminent Catholic scholars Heinz Schurmann, Joseph Ratzinger and Hans Urs von Balthasar, who examine interpretations of moral theology.
1,235 words (approx. 4.9 pages), 0 sources, $ 42.95
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Abstract
This paper explains that Heinz Schurmann's contribution, which was written as a submission for the 1974 International Theological Commission session discusses the New Testament's influence on morality, via both its statements and interpretations. The author points out that Joseph Ratzinger (now Pope Benedict XVI) discusses the distinction between practice (orthopraxis) and established beliefs (orthodoxy) and the need of having a fixed point of moral reference. The paper relates that Hans Urs von Balthasar sets forth nine precepts of Christian morality in summary form, exploring Christ as the universal, concrete norm for Christian morality, with the golden rule as a summation of God's law and Christ on the cross as the only salvation from sin.
From the Paper
"Ratzinger, in an effort to establish a practice for Catholics in a modern context, explored the possibility of the shifting meaning of religious law and commandments (50). The opposite of praxis, Ratzinger states, is the belief "that affirms that there is no such thing as a specifically Christian morality and that Christianity must take its norms of conduct from the anthropological insights of its time" (49). Ratzinger concludes that praxis is indistinguishable from a genuinely believed truth in Christ-that to imitate Jesus Christ is "inseparable from faith" and that "faith's praxis depends on faith's truth" (62, 70). In other words, if one genuinely holds a belief in Christ, that faith will influence one's practices and in turn, will relate the truth with the praxis."
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Inner and Outer Morality, 2007.
This paper discusses inner and outer morality in Plato's 'Republic'.
1,155 words (approx. 4.6 pages), 1 source, MLA, $ 39.95
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Abstract
In this article, the writer explains that, according to Socrates in Plato's Republic, morality is one of the four elements of goodness in a community. The writer notes that inner morality was the rule of reason over other parts of the mind whereby a person lets reason and rationality rule. The writer points out that Socrates argues that when there is harmony between all elements of a community, morality will emerge. The writer explains that this is outer morality. The writer concludes that for morality to exist, it is important that every single part of the community and mind must be allowed to function properly within its own limits. The writer maintains that this would create harmony and peace and these two are the essential components of inner and outer morality.
From the Paper
"The third part is self-discipline. Socrates explained that it is not easy to allow oneself to be ruled. But when every section of a community accepts its rulers and understands that some people rule while others are the ruled, they are exhibiting self-discipline. This is needed for a community to function smoothly. When all these elements are found, we realize that the ability to a community to allow every person to do his job without creating conflict is morality. This is the outer morality that helps keep a community intact."
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Is it Possible to Separate Law and Morality?, 2002.
This essay illustrates that the separation of law and morality is both possible and impossible, depending on how one defines the phrase ?separation of law and morality?.
2,390 words (approx. 9.6 pages), 38 sources, MLA, $ 73.95
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Abstract
The essay explores the legal positivist separation thesis. It approaches the question of whether it is possible to separate law and morality from two aspects- first, the content of the law and secondly, the judicial decision maing process. The writer makes reference to the policy of removing part-Aboriginal children from their families and communities, and placing them in special purpose institutions to support his argument.
From the Paper
"It has been described as ;arguably the most tragic and shameful chapter in Australia";s history.; From the late nineteenth century to the late 1960's, Australian governments carried out the policy of removing part-Aboriginal children from their families and communities, placing them in special purpose institutions. Often, these removals were carried out by force. The purpose of this removal policy was to assimilate the part-Aboriginals with the white community as the full-blooded Aboriginals were believed to be a doomed race in the sense that they would die out. A large number of the children suffered physical and emotional mistreatment following the removal from their families. The children who were removed under this policy came to be known as ";the stolen generation" This sets the backdrop against which I will discuss whether it is possible to separate law and morality with respect to the Australian court"s law making power.4 The separation of law and morality is the foundation of legal positivism. Positivists often criticize natural law theorists for blurring the line between law and morals. This essay aims, by examining three stolen generation cases, to illustrate that the separation of law and morality is both possible and impossible, depending on how one defines the phrase ";separation of law and morality."
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Conventionality and Morality in Literature, 2002.
A discussion of how the works of Charlotte Bronte, Charles Dickens, and Thomas Hardy demonstrate that conventionality is not morality and self-righteousness is not religion.
1,131 words (approx. 4.5 pages), 0 sources, MLA, $ 39.95
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This paper examines how the literary works "Jane Eyre" by Charlotte Bronte, "Great Expectations" by Charles Dickens and "Tess of the D?Ubervilles" by Thomas Hardy show that conventionality is not morality and self-righteousness is not religion. It shows how the dichotomy between religion and righteousness is a central theme of "Jane Eyre", how "Great Expectations" explores morality through its main characters, especially the narrator and protagonist, Pip and how "Tess of the D?Ubervilles" presents the conflict between conventionality and morality through its main characters. It discusses how through the actions and sentiments of the main characters, Bronte, Dickens, and Hardy demonstrate that true morality and spirituality are based on personal conviction, friendship, loyalty and love and how the conventions of society, especially in relation to social class, can be obstacles to a true moral code and genuine spiritual growth.
From the Paper
"Jane?s moral code is conventional, but it is not rigid. She does not approve of Rochester?s lustful past or his marriage to Bertha, but she does not completely cut him out of her life. Jane Eyre is able to transcend conventional female roles as well, by acknowledging her simultaneous needs for love, companionship, marriage, and independence. In the Victorian era in which Jane Eyre was written, women conformed to certain standards of behavior. Jane does not shun conventional morality, but she manages to question the oppression of both her gender and her social class. As she does so, Jane exhibits a mature sense of morality and spirituality. Jane must also contend with the religious views of both Helen Burns and St. John. In Helen Burns she sees the pitfalls of a strict morality, which she ultimately rejects in favor of a balance between earthly passions and spirituality."
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Socrates, Kant and Morality, 2008.
A comparative analysis of the views of Socrates and Kant on morality.
1,982 words (approx. 7.9 pages), 7 sources, APA, $ 62.95
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Abstract
This paper examines Socrates' and Kant's philosophies regarding morality and looks at how the fundamental difference in the definition between the two is that Kant's moral failure is an independent act to a moral right by virtue of the lack of impact of consequences while Socrates' main model of immorality is based on injustice resulting from the action. It discusses, therefore, how the dilemma of immorality in the former is an ethical one and immorality in the latter is presented as a social dilemma.
Outline:
Socrates
Socrates on Morality
Kant on Socrates
Socrates, Kant and Morality
From the Paper
"Kant's Moral philosophy is one of the main alternatives to utilitarianism which marginalizes moral humanistic virtues. Kant's view on morality is essentially deontological which implies a focus on the action to be done regardless of the consequences ("Kant: The Moral", 2001). This implies that if a person is doing something that is right, then even if the results of his actions create a negative outcome, then he still did the right thing. There is also a prescriptive quality to Kant's view: the assumption is that everyone should do what is right and that it should be universally right (Wood, 2004). Thus, for an action to be considered moral, it should be within the capacity of everyone and viewed as a correct action universally ("Kant's Moral Philosophy", 2007). Viewing Socrates' action through Kant's Moral Philosophy, there are arguments both to support the morality of Socrates actions."
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Morality and Truth, 2004.
A comparative analysis of the views of Plato and the Bible on morality and truth.
845 words (approx. 3.4 pages), 3 sources, MLA, $ 30.95
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Abstract
This paper discusses how the concepts of morality and truth have been defined since the beginning of time, how idealists such as Plato defined morality in a deliberate manner, and how the Bible defines morality and truth in much the same manner. It looks at how the Bible has established principles and laws that govern how a society should operate, how it supports the idea that a moral and true society operates for the benefit and good of all men, and that all men are subject to the same rules and regulations. These ideas and principles are explored further within this paper.
From the Paper
"Ethics according to Plato involved deliberately thinking about one?s decisions, the ?art of reasoning about morality, a reflective exercise on a moral rule? (Steffensen, 1966). Morality and ethics actually are tied hand in hand according to Plato. The actual decision an individual makes regarding anything reflects upon what truths this person believes to be real. A decision is merely in essence the course of action one selects. Plato would also observe however, that some decisions lie in a person?s deduction or reasoning of why one option should be taken over another. He might argue that we make a decision and only then finding a way to justify it. Plato also comments in ?The Republic? that reality exists only as far as some people can see (Beatty, 1976)."
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Individual Rationality, Government and Morality, 2005.
Discusses Thomas Hobbes' view of the relationship between government, individual rationality and morality.
1,285 words (approx. 5.1 pages), 2 sources, MLA, $ 43.95
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Abstract
This paper argues that Thomas Hobbes believes that government is necessary in order to make morality individually rational. This argument is carried out by looking at the distinction between individual rationality and collective rationality (morality). The tension between these two concept is illustrated by the prisoner's dilemma thinking exercise. Drawing on the evidence of the prisoner's dilemma, the paper then explains how government makes it rational for people to be moral. Lastly, the paper briefly compares Hobbes' view with Kant's view of morality.
From the Paper
"Like individual rationality, collective rationality is also based on the natural right and desire of self-preservation. As the name entails, collective rationality is the exercise of reason to discover what is in the best interest of all. Three laws of nature are found by collective reasoning. Firstly, because survival is much easier in conditions of peace rather than in war, every one is to "seek peace, and follow it" (Hobbes, 404) unless there is a need for defense. Secondly, to foster peace, individuals have to surrender their rights to all things and "be contented with so much liberty against [others], as [they] would allow [others] against [themselves]" (Hobbes, 405)."
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Morality, 2005.
This paper is a case study defining the morality of selling in vitro eggs.
900 words (approx. 3.6 pages), 3 sources, $ 35.95
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Abstract
This paper discusses the morality of a poor woman selling her in vitro eggs for reproductive purposes to wealthy women unable to conceive. The author points out that to apply "morality" to an actually existing code of conduct, such as in this case, is quite likely to lead to some form of relativism. The paper reflects that morality is not a simple equation to be answered in one overarching example but rather an individualistic and personal issue that cannot be judged.
From the Paper
"This paper discusses the morality of poor women selling their eggs, for reproductive purposes, to wealthy women unable to conceive. In order to set the framework for such a philosophical discussion, however, one must first define morality. How morality is defined plays a crucial, although often unacknowledged, role in formulating ethical theories. To take "morality" to refer to an actually existing code of conduct is quite likely to lead to some form of relativism. Among those who use "morality" normatively, different specifications of the conditions under which all rational persons would put forward a code of conduct result in different kinds of moral theories. To claim that "morality" in the normative sense does not have any referent, that is, to claim that there is no code of conduct that, under any plausible specified conditions, would be put forward by all rational persons, results in moral skepticism."
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