Abstract The paper illustrates how Lodovico defines the immorality and cruelty in Othello's behaviors that will eventually end in his tragic death. The paper explains that Lodovico as a marginal character is written into the play by Shakespeare to help the reader realize the gravity of Othello's actions and the inevitable tragedy that surrounds the deceptions of Iago.
From the Paper "Lodovico's role as moral commentator on Othello's behaviors brings insights into the tragedy of the play, which many of the other characters are too self-involved to perceive. In latter parts of the play, Othello's increasingly violent behaviors are clearly noticed when he strikes Desdemona: "Is this the noble Moor whom our full Senate/Call all in all sufficient?" (IV, i., ll.2712-2713). This increasingly potent sense of volatility on the part of Othello is clearly defined by Lodovico, who can see the immorality of this action against a woman. Shakespeare portrays Lodovico as a moral gauge that allows the audience to realize the effects of Othello's behavior through an external source (Bloom 45)."
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.
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."
This paper examines the concept of learning morality through film or fiction by drawing comparisons between the two theories of Noel Currie and Gregory Carroll.
Abstract This paper discusses moral understanding, using the theories of Currie and Carroll. The paper is broken down into three parts in which moral understanding is defined, personal morality is determined and imagination and morality are argued as one and the same, thereby concluding that imagination leads to moral decision making which leads to a potential for novel moral understanding.
From the Paper "Fundamentally, cinema bears a rather foreboding problem for the individual that may be seeking something more than entertainment. That is to say, attempting to learn from fiction inherently carries the portentous weight of potential error, depending on what one attempts to learn and exactly what method that individual intends to implement to learn those things. One thing that seems to be an established agreement amongst many of the thinkers in this field is that, in order to garner factual information from fiction, one must already have a clear understanding and basis for what is fact in the real world. In bringing that preconceived judgment to fictional cinema, one can, hopefully, differentiate and regulate the information that he receives and considers as fact. Morality, however, presents a fundamentally alternate approach, as what can be considered moral, for all intents and purposes, differs from one individual to the next. Thusly, drawing moral education from fiction relies far more heavily on the learner's personal stances and experiences rather than on his background knowledge of reality."
Abstract In this article, the writer maintains that Lawrence Kohlberg's theory of moral development is a cornerstone of our understanding of moral development. The writer notes that in the tradition of Piaget, Kohlberg proposed that children form their ways of thinking--including their moral reasoning--through their experiences during development. Thus, the writer relates that moral development and reasoning is a function of the usual childhood development and lies well within the realm of psychology. The writer concludes that Kohlberg's theory of moral development is a strong extension of work already conducted by Jean Piaget on the developmental process. However, the writer claims that it is severely limited in its applicability as Kohlberg imagines incorrectly it can function as a universal guide for moral reasoning.
From the Paper "Kohlberg's theory of moral development is built on a foundation of Jean Piaget's own work on the question of moral judgment and development. Piaget's work on the subject divided moral judgment into two stages of development, with a stark division in ways of thinking between children aged more or less than ten or eleven. Younger children, Piaget argued, view morality and rules as fixed and absolute, while older children treat moral issues in more relativistic terms based on individual circumstances. Piaget found that a number of related changes occur at about the same time, when children are roughly ten or eleven. In addition to above mentioned change, when children pass this milestone they also shift from a focus on consequences to a focus on intentions. For a young child, the end result of a decision is the basis for the child's evaluation of the decision as moral or not. An older child will consider the intention of the act before making any strict judgments. Piaget's two stages of moral development are, however, quite limited and do not consider potential changes in moral reasoning that might occur as individuals pass other developmental milestones. Kohlberg recognized this deficiency and extended Piaget's work to develop a greater number of stages in moral reasoning. He argued for a more gradual, longer process of moral development that involved six distinct stages divided into three discrete levels of development. This extension of Piaget's work has been one of Kohlberg's greatest contributions to the study of moral development."
Abstract This paper discusses the role that human nature plays in the actions taken by people in their lives. The paper uses the different characters in Joseph Conrad's book "The Secret Agent," to show varying levels of morality and goodness. The author also argues that individuals actions, affect the lives, and morality of those around them.
From the paper:
"Verloc is a slightly more complex character. Immediately one can see that he possesses flawed morals because of the shop he ran. For all purposes, it was a primitive sex shop. It may not have been as gaudy as the sex shops of today are, but its clientele was similar; either young men with too much time and money, or older men who had fallen on hard times. When the reader learns that Verloc runs the shop as a means to cover up his real profession as a terrorist, one no longer accepts his poor moral values, but must question whether he has any at all. Verloc's only redeeming value is that he married Winnie and helps her support her feeble brother."
Tags:morality, nature, good, evil, greed, lust, murder, terrorist, instinct, character
Abstract This essay analyzes Bram Stoker's novel "Dracula" in the contexts of Victorian cultural and the social morality that dominated 19th century London. Stoker's novel is both a criticism of the effects of sexual repression, as well as an eroticized account of the necessity of moral virtue. Stoker portrays contradictory characters that are manifestations of perverse sexuality (homosexual, bisexual, promiscuous women) and contrasts these with morally virtuous persons who must confront the realms of seduction without succumbing. This essay explores how these encounters portray the loss of innocence in Victorian society, and also validate the moral superiority of purity.
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."
Abstract This paper begins with an explanation of the difference in the definitions of justice and morality and then explains why the concept of justice and morality both have a bearing on the concept and practice of feminism today. The paper concludes that the idea feminism promotes equality from a scientific perspective, because it seeks to create balance where there was none, as well as from a philosophical perspective, because it is predicated on cooperation, not competition.
Feminism, Morality, Justice
The Second Sex
The Philosophical and Practical Failures of "Third Wave" Feminism
Conclusion
From the Paper "The role of morality in feminism, then, may be more universal than first thought. Morality can be traced to the branching of hominids into people and 'other' and the moral imperative for an animal as smart as a human not to foul its own nest nor do harm to its own kind. An animal that smart can take care to keep his 'nest' clean for altruistic purposes, or, if he is as smart as all that, surely he can see that it is simply impractical in the long run to foul his own nest or harm members of his own species. Among the activities that would certainly foul the smart, strong animal's nest would be cruelty to the other smart animal he needs to give him comfort, and, quite frankly, to ensure generational succession."
Abstract The paper discusses the low morale in the New York City Police Department and includes recommendations on how to improve morale. The paper examines stressors that negatively impact job satisfaction and details the organizational makeup of the NYPD. The paper also examines the causes of low morale and how to develop effective strategies to raise morale and job satisfaction.
From the Paper "Due to the inherent nature of their jobs, police officers are subject to a wide range and variety of stressors that can negatively impact upon job satisfaction, personal well-being and departmental morale. For all workers, regardless of profession or field of activity, jobs are such integral and defining aspects of life that there is an association between job satisfaction and general well-being."
Abstract This paper compares the ideas and theories of John Stuart Mill and Immanuel Kant concerning morals. The paper compares their views on moral concerns necessary for ethical decisions and moral perceptions of higher and lower pleasures. The paper also examines and discusses differences between the two philosophers regarding moral judgment and decisions and contends that Kant's moral system is more complete.
From the Paper "Any truly complete ethics must address a number of concerns. These concerns include moral perception, moral choice, moral judgment, moral justification and moral systems. While a number of theorists have addressed these aspects of ethics, the ideas and theories advanced by Immanuel Kant and John Stuart Mill seem to offer the most complete and affirmative approaches to these concerns. For any ethics to exist there must be some type of moral perception present in individuals and in entire societies. John Stuart Mill found that almost all..."
Tags:morals, philosophy, John Stuart Mill, Immanuel Kant
Abstract In this paper it is shown that Nietzsche reflects moral relativism through the framework of virtue, moral and societal conditions that affect and limit the Overman. In this manner, humankind's ability to see beyond social norms and religious trickery are described in his vision to free the mind from false truths which scholars and elite religious authorities impose on the masses. The paper shows that in this manner, moral relativism is a correct view of life, in which Nietzsche prescribes with logic and reasoning on moral values in society.
From the Paper "The basis of moral relativism in the work of Nietzsche will be analyzed in relation to the outward societal standards that create these values and institutions. The basis of knowledge determines how mankind creates moral values in relation this society and conditions that preside alongside law. In this manner, Nietzsche correctly portends that moral relativism is the basis for morality and ethics in society, and is not based on a truth any greater than man's invention of these behaviors and codes of conduct. The premise of "The Three Metamorphoses" in Nietzsche's Thus Spoke Zarathustra reflects the basis of moral relativism in rejecting all outside sources of information that may corrupt the inward self. In this manner, one must be able to reject what is taught, and seek one's own sense of what is "right and wrong" in society."
Abstract In this article the writer looks at concept of moral values in relation to the existence of God. The writer discusses in this essay the possibility that God does not exist. The writer points out that given that people had previously lived for so long in an intellectual and moral world, in which most people had assumed that objective moral values derived from the wishes of some or other God, this has had important implications for ideas regarding moral values.
From the Paper "Ever since great thinkers such as St. Thomas Aquinas, St. Augustine, David Hume, John Stuart Mill, and Bertrand Russell pointed out the so-called "problem of evil," philosophers and theologians have been acutely aware of the possibility that God does not exist."
Abstract This paper analyzes the moral freedom of the individual in "L'Ingenu" by Voltaire. It looks at how the central character Ingenu (the Ingenuous One or The Huron) is often described by Voltaire as the "noble savage", ultimately representing a far more noble morality in relation to the 'civilized' Europeans in the story. It examines how Voltaire uses the outwardly barbaric nature of a Native American to define the relativity of moral values, which reflect the objective diversity of moral tenets outside of French moral absolutism.
From the Paper "The subjectivity of moral values in Voltaire's novella L'Ingenu is revealed through his main character, the Huron. Although the Huron appears to be a representative of the "barbaric" Native American culture, he is actually being represented as an alternate source of morality outside of Voltaire's own culture. Of course, the Huron meets many upper class elites from French society, and they define him as being the "noble savage" or a tribesperson below their civilized station. The French view of the Huron Indians is often deemed unworthy of the refinement that French society represents in the world through Voltaire's narrative. "
Abstract This paper examines whether it is possible to have morality without religion, and comes to the conclusion that this is not possible. The writer demonstrates how all the efforts of the greatest philosophers towards secular morality have merely approximated towards the message of religion. Even then the message of philosophical morality lacks the imperative nature of religious morality, and without the exhortation to act a moral code is mere speculation. The essay considers the philosophers Plato, Hume, Kant, Kierkegaard, Nietzsche and Husserl.
From the Paper "What hope for secular morality if the philosopher-king cannot induce his subjects to be moral? Is the Logos of Plato a secular construct, or it is pertaining to the divine? The historians of religion plot a course in which Plato's Logos is the starting point of an evolution whose end product is Christianity, through the intermediate stages of Platonism and Neo-Platonism. Theologians, however, disagree, judging Plato's ideas to be mere anticipation of the profounder truth that Christianity contains. The Greek word 'logos' translates to 'word' or 'reason'. When the Greek Bible was translated into English the opening to the Testament of John became, "In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the Word became flesh and dwelt among us" (John 1:1-3, 14). From this it becomes clear that the inner truth of Plato's philosophy and that of Christianity are identical."
Abstract This paper explores the moral theories of philosophers David Hume and Immanuel Kant. Focusing mainly on the differences, the foundations of each man's moral philosophy is explored, and then the practical implications of each are also considered. This paper also illustrates how these differing theories of morality and its origins lead to the philosophers' conflicting concepts of morally acceptable conduct.
From the Paper "Hume begins his examination of morality by seeking to establish whether we derive moral principles from reason or sentiment, as he asks whether "we attain the knowledge of them by a chain of argument and induction, or by an immediate feeling and finer internal sense" (Hume 13). It seems plausible that morality could result from reason since we expect to agree about principles establishes by reason. We could not argue about moral issues if it was simply a matter of feeling, Hume contends, because "Truth is disputable; not taste...what each man feels within himself is the standard of sentiment" (14).
"However, Hume also examines the possibility of morality deriving from sentiment or feeling. One can see that reason alone does not make us feel love or hatred for something, and yet, moral considerations seem to rely heavily on these kinds of passions. Hume explains that reason cannot move us in this way, as he states, "But where the truths which they discover are indifferent, and beget no desire or aversion, they can have no influence on conduct and behavior" (15). Here, Hume seems to be caught between the two possibilities; both remain credible options. The question is thus put aside for future consideration."
