Concept Of Modesty Research Articles

"I Never Said Anything. I Didn't Tell Anyone. What Would I Tell?" Adults' Perspectives on Disclosing Childhood Sibling Sexual Behavior and Abuse in the Orthodox Jewish Communities.

Sibling sexual harmful dynamics (SSHD) is a term used, in this study, to refer to childhood sexual behaviors that are inconsistent with age-appropriate curiosity, including sibling sexual abuse (SSA). Although SSA is a prevalent and long-lasting form of intrafamilial sexual abuse, it is the least reported, studied, and treated. This study aims to deepen the understanding of the disclosure process of this phenomenon in the Israeli Orthodox Jewish society, as perceived by those involved. Participants were adults from the Orthodox communities in Israel who experienced sexual interactions/abuse with one or more of their siblings. This qualitative constructivist-grounded theory study was based on semi-structured interviews with 24 adults from the Israeli Orthodox Jewish communities. Seven barriers to disclosure were identified and organized into three main categories: intrapersonal, including denial of the acts, guilt, and shame; interpersonal, including the sibling relationship and perceiving the sexual acts as routine; and cultural, including lack of sexual knowledge, the concept of modesty, and marriage prospects. In addition, we highlight the intersectionality between the different contexts of the SSHD. This study explored the barriers to disclosing SSHD in the siblings' context and the context of the Jewish Orthodox communities. The findings contribute to understanding the unique aspects of the disclosure, as expressed in religious and cultural contexts, the sibling context, and their intersectionality. Cultural and religious sensitivity is crucial for practitioners, especially as issues of sexuality and sexual understanding stem from the related norms and values.

The concept of Modesty in the Poetry of Behçet Necatigil

Behçet NECATİGİL, 20. yüzyılda yetişmiş en önemli Türk edebiyatçılarındandır. 1916 yılında İstanbul'un Fatih semtinde dünyaya gelen şair, 13 Aralık 1979 tarihinde memleketi İstanbul'da vefat etmiştir. Henüz genç sayılacak bir yaşta, 63 yaşında vefat eden Behçet NECATİGİL, kısa ömrüne çok sayıda önemli eser sığdırmıştır. Tiyatro, çeviri, sözlük, radyo oyunu gibi edebiyatın çeşitli dallarında eserler verse de, daha çok şair kimliği ile ön plana çıkan Behçet NECATİGİL, Türk Edebiyatının en önemli ve en başarılı şairlerinden biri olarak kabul edilmektedir.
 Tevazu, alçak gönüllülük ile aynı anlama gelmektedir. Kibirlenmemek, büyüklenmemek gibi anlamları da içinde barındıran tevazu kavramı, insani bir olgudur. Erdemli davranışlardan biri olan kavram, toplum tarafından saygınlık gösterilen, benimsenen ve olması hedeflenen en önemli kavramlardan biridir. Kibirli olmadan, sade ve gösterişten uzak bir insan olma hedefi taşır. Kişinin - maddi ve manevi - konumu ne olursa olsun, sıradan ve gösterişten uzak bir yaşam tarzını benimsemiş olması demektir. Behçet NECATİGİL ise, hayatı boyunca bu tutumu sergilemiş ve mütevazı bir insan olma gayreti göstermiş bir şairdir. Dolayısıyla bu tutumu, yazdığı şiirlerinde sıklıkla karşımıza çıkmaktadır.
 Çalışmamızın, Behçet NECATİGİL özelinde yapılmasının sebebi budur. Kendisinin oldukça mütevazı bir insan olduğunu görüyoruz. Ayrıca tevazu kavramı ve türevlerini, şiirlerinde çokça ve başarılı bir şekilde işlemiştir.
 Çalışmamıza, bu kapsamlı özet ile başlıyoruz. Ardından Behçet NECATİGİL'in hayatı, edebi kişiliği ve eserleri tanıtıldıktan sonra, tevazu kavramı ayrıntılı bir şekilde işlenecektir. Son olarak, Behçet NECATİGİL'in şiirlerinde bu kavramın kullanımını inceleyip, çalışmamızı bitireceğiz.

Anti-Monopoly Regulation of Digital Platforms

Characterized as they are by dynamic competition, cross-border operation, the network effect and oligopoly competition, digital platforms present a serious and complex monopoly problem, one that undermines competition, damages consumers’ interests, suppresses the vitality of innovation and hinders high-quality development. They should therefore be brought under stricter anti-monopoly regulation. The traditional regulatory cycle of “stricter regulation brings everything to a standstill; looser regulation brings chaos in its wake” is a chronic problem in China’s market regulation, so the anti-monopoly regulation of digital platforms needs to avoid this regulatory paradox. To address digital platforms’ two-sided markets, dynamic competition and disruptive innovation, we need to create appropriate new theories of anti-monopoly regulation by establishing the principle of positive, inclusive and prudent regulation based on the concept of modesty. In the current context, efforts to strengthen regulation do not lay undue emphasis on tighter regulation and heavier penalties, but rather focus on regulatory transformation and innovation, aiming thereby to effectively improve regulation. Good law is the premise of good governance. It is necessary to speed up the revision of the Anti-Monopoly Law to include provisions for improving digital competition rules in order to provide high-quality regulatory systems. Actively promoting efficient, inclusive and prudent regulation, fair and impartial regulation, collaborative and integrated regulation, incentive-based regulation, credit regulation and intelligent regulation on the basis of good law, along with technology-enabled regulation, is a good governance approach to realizing anti-monopoly platform regulations.

The self‐enhancing function of Chinese modesty: From a perspective of social script

The concept of modesty formerly seemed to efface one's own success which is opposed to self‐enhancement. Taking the perspective of social script, this study proposes that Chinese modesty regarding one's success would result in others' more intensive compliments, which also has the function of enhancing oneself. Study 1 reconstructed the contents of the Chinese modesty script by asking participants to write down dialogues between achievers and admirers and found that when an achiever received an admirer's compliments, the former's dominant response was to deny his/her success modestly. On the contrary, when an admirer was confronted by an achiever's modest reaction, the dominant response for the admirer was to deny the achiever's modesty and to express compliments more intensively. Study 2 examined if people in Chinese societies would choose and judge people's proper behaviours in complimentary situations according to the modesty script. The results supported this speculation. Study 3 examined the effects of the admirer's compliments on the achiever's self‐esteem and found that the admirer's compliments following the achiever's modesty did have the function of enhancing the achiever's self‐esteem.

A conversation analysis of self-praising in everyday Mandarin interaction

As part of a larger effort to explore how the Chinese substantiate their concept of modesty in interpersonal communication, this article reports the results of a conversation-analytic study of the self-praising behavior of the Chinese in everyday social encounters. Drawing on a corpus of approximately 35 hours of audio- and videotaped face-to-face conversations collected in Beijing and Hebei, China during 2001–2010, I examine three previously undescribed or under-described practices that are observed in my data to be used in the service of self-praising in Mandarin conversation. These practices are what I call ‘the designedly bipartite [self-praise plus modification] turn format,’ ‘disclaiming an extreme case situation,’ and ‘treating the matter ostensibly as complainable.’ In addition to their turn design, I also discuss and provide a possible account for the interactional contingencies that give rise to the use of these practices.

What Is Modesty?

This paper examines the virtue of modesty and provides an account of what it means to be modest. A good account should not only delimit the proper application of the concept, but should also capture why it is that we think that modesty is a virtue. Recent work has yielded several interesting, but flawed, accounts of modesty. Julia Driver has argued that it consists in underestimating one’s self-worth, while Owen Flanagan has argued that modesty must entail an accurate—as opposed to underestimated or inflated—conception of one’s self worth. Neither of these accounts provides a satisfactory characterization of modesty as a virtue. Driver leaves us wondering why modesty, understood, at least in part, as misunderstanding one’s merits, should earn the status of virtue, whereas Flanagan’s characterization does not adequately and uniquely pick out the concept of modesty. These criticisms have been presented by G. F. Schueler who goes on to defend the doctrine that modesty is, roughly, the lack of one’s desire for other people to be impressed by one’s accomplishments. My goal is to provide an account of modesty that improves upon those currently before us. My own positive account will draw off of Schueler’s account as well as work done by Jean-Paul Sartre and Gabriele Taylor on the moral emotion of shame. “Le Corbeau et Le Renard”

Is It Really so Benign? Gender Separation in Ultra Orthodox Bus Lines

Challenging the claim that policy of gender separation on buses does not imply segregation and discrimination against women but rather an innocent concern for the cultural concept of modesty, this Paper attempts first to analyze and refute the respective arguments presented by Professor Harel by establishing counter arguments and examining counter examples which may produce different conclusions. At its second stage the paper proposes a broader field of analysis for scrutinizing the justifications for gendersegregated practices that is based on considerations of rationality. Its main thrust directs to the claim that from a liberal point of view, the difference between acceptable and non-acceptable practices should be depended upon two conditions: a) the rational justification of the practice. b) Its immunity to the burden of harm or oppression towards helpless individuals or groups. At its third and final part, the Paper attempts to produce a careful definition of the cultural meanings implied by the practice of gender separation. By proposing alternative conceptual structure of explanation, based on cultural phenomenological analysis, it aims to expose the deep discriminatory structure of power-relations between men and women in traditional societies, including the Ultra-Orthodox community, as exemplified by the practice of gender separation.