Moral Universe Research Articles

Meningkatkan Hasil Belajar dalam Pembelajaran Pendidikan Agama Katolik dan Budi Pekerti Materi Pribadi yang Unik Melalui Problem Based Learning di Kelas X Fase E SMA Negeri 1 Pajangan Kabupaten Bantul

This study aims to improve students' learning outcomes on the topic of "Unique Personality" in Catholic Religion and Moral Education at Class X Phase E in SMA Negeri 1 Pajangan using Problem-Based Learning (PBL). The research subjects were six students who struggled with this material. Conducted in two cycles, the study followed four stages: planning, action, observation, and reflection. Results show a significant improvement in students' learning outcomes, with an average score increase from Cycle I to Cycle II. The PBL method positively impacted students' understanding and active participation. The study suggests applying PBL in other subjects to enhance learning outcomes.

Meningkatkan Dimensi Bergotong Royong dalam Belajar PAK-BP dengan Model PBL Materi Pribadi Yang Tumbuh dan Berkembang Fase B Kelas IV SDN 16 Panoalatn

The changes of the times may result in a shift in the values of life for individuals or even groups of people. However, most members of society who are not significantly affected by these changes continue to use "old ways." Good values from these traditional ways should indeed be preserved and developed by being passed down through generations, whether by communities that are far from modernization or those following contemporary progress. One long-standing tradition is the concept of mutual cooperation or "gotong royong." The dimension of mutual cooperation, as deepened in the Kurikulum Merdeka (Independent Curriculum), must be echoed both in schools and within society. In today's era, the spirit and values of mutual cooperation have diminished in some areas. Therefore, efforts are needed to further enhance this dimension. One way to deepen the Dimension of Mutual Cooperation is through Catholic Religious Education and Moral Education using the Problem-Based Learning model with five students at SDN 16 Panoalatn, aiming to improve the Dimension of Mutual Cooperation. In Cycle 1, the students’ development results showed 40% in the "Still Developing" category, 40% in the "Adequate" category, and 20% in the "Proficient" category, with none reaching the "Mastery" level (0%). Improvements were made in Cycle 2, with results showing 0% in the "Still Developing" and "Adequate" categories, 40% in the "Proficient" category, and 60% in the "Mastery" category for the Dimension of Mutual Cooperation.

이중결과 원리의 도덕과 수업

Purpose: This paper aims to apply the principle of double effect (PDE) to morality and teaching by rethinking the principle as a moral reconceptualization that enables students' moral growth and moral practice by reconciling consequentialist and deontological ethics in the tradition of universal ethics. Methods: First, the principle of double bottom line was analyzed to recognize the need for it to be addressed in school lessons and to summarize its educational value. Next, we used a jigsaw model to implement the principle of double bottom line. Step-by-step instructions, teaching and learning guides, examples of assessment criteria, and examples of materials were presented to help teachers envision how the principle of double bottom line could be applied in their classrooms. Finally, the significance and deficiencies of the lessons were presented to show how the educational value of the theory is being realized in the lessons, reflective evaluation of the measures, and the need and direction of further research. Results: This paper presents the principle of double effect (PDE) as a reflection of the consequentialist aspect of ethics, which defines the purpose of morality as serving the human good, while at the same time respecting the consideration of deontological constraints expressed in the moral law, and reconstructs it as a concept for educational application, noting the educational value that characterizes it as an integrated universal ethics. Conclusion: A moral science course based on the principle of double consequences will contribute to the moral growth of students on a foundation of universal ethics.

Application of Kant’s universal moral principle to the context of Kenyan political unrest

Application of Kant’s universal moral principle to the context of Kenyan political unrest

Challenges and limitations of applying Kant’s universal moral principle to Kenyan political unrest

Challenges and limitations of applying Kant’s universal moral principle to Kenyan political unrest

The Code of Ethics for Chemists between Universal Moral Values and Local Reality.

In an increasingly globalized world, threatened by resource depletion, global warming and pollution, scientists in general and the chemists in particular are obliged to rapidly integrate ethical values into their work. This article shows that the codes of ethics are a valuable aid in this process. Two real life examples are highlighted. The first one concerns a misbehaviour situation from an academic, while the second one presents the entangled political, economic and legal implications brought about by the pollution by polychlorobiphenyls (PCBs) of the landfill La Pila, in the canton of Fribourg. Ultimately, the article underscores the collective responsibility of scientists, policy makers and economical players to uphold ethical excellence, for the benefit of the whole society and of everyone.

Love’s Limits in Paul of Tarsus and Seneca the Younger

This paper argues that we can get a better grip on the divergences and convergences between Paul and Seneca on the ethics of love than those on offer in the large and growing literature comparing the two by distinguishing their attitudes to two broad and conceptually distinct families of love, which Tyler VanderWeele has described as “contributory love” (which desires that the good of the beloved be promoted for its own sake) and “unitive love” (which regards the beloved as a good to be enjoyed in one’s own life). I argue that debates over whether Seneca and Paul had the more universal ethic of neighbor love are largely a distraction; the two are fundamentally in agreement about the scope of love, although Paul’s thinking in this area is shaped in fundamental ways by his conviction that the whole cosmos is defined to be eventually and finally united and so conformed to the resurrected and glorified Christ. Rather, Paul’s true difference from Seneca on the ethics of love lies instead in the importance he affords to unitive love; for Paul, the flourishing life does not consist simply in virtuous activity but also requires appropriate union with one’s beloveds, paradigmatically with God in Christ and with Christ’s body, the church. Seneca and Paul would each have accepted Sigmund Freud’s observation that “we are never so defenseless against suffering as when we love”. Seneca, however, would have taken it as a caution against attachments to anything whose loss might cause us to suffer, while Paul, by contrast, would have taken it as a statement of our condemnation to suffering “in this present evil age” (Gal. 1:4), in which we must love what we will inevitably lose.

The Divine Comedy (Hell) through Aristotelian ethics and Thomistic ontology

The first part of the Divine Comedy, the Inferno, should be interpreted through the prism of the Aristotelian conception of virtue. Against all expectations, Dante did not base his work on virtue as defined by Catholic morality, which makes his work seem less guided by established principles, even if the ontological essence of the text reflects the Thomistic structure. This is not without consequence. The characters of the Inferno are not approached from the angle of absolute morality, but rather through the accounts of their concrete lives, which Dante narrates and analyses in depth. In this way, he can position himself uniquely in relation to these figures, expressing his own personal feelings. The poet has a deep respect for those who had a direct or indirect influence on his life (such as Virgil, Brunetto Latini and the fictional character of Ulysses), even if they are among the damned. He sees them not in absolute terms, but relatively, considering their humanity, which, like all humanity, is imperfect and fallible. From this perspective, the term “transhumar”, one of the main vectors of the spiritual habitus in the Comedy, can be seen as an equivalent of the Greek term “eudaimonia”, which designates the supreme good or its quest. This is precisely what the poet aspires to, and what his most beloved characters cling to, whom he saves from eternal damnation by means of Aristotle’s moral teaching. That’s why the play is called “Comedy”. It is, after all, a story with a happy ending. And how could it be otherwise, when Dante, and those he holds in high esteem in the Inferno, aspire to maximum personal fulfilment in the light of “the love that moves the Sun and the other stars”? In the end, the “lectura aristotelica” proves to be a great help in grasping the dialectic of the poem.

Research on Heidegger's Fundamental Ethics

Based on Heidegger's idea of original ethics, this paper analyzes the state of how Da-sein has being-in-the-world, takes Heidegger's concept of conscience as an entry point, explores the difference between Heidegger's original ethics and traditional ethics, and reflects on what kind of ethics his thought is. From the perspective of ontology, Heidegger takes the being of human as the highest philosophical ontology, inquires deeply into the existence of Da-sein, and explores the relationship between Da-sein and Being. Through the diffusion of the understanding of Potentiality-of-Being of Da-sein, this paper gradually analyzes the basic construction of Da-sein being-in-the-world, under the definition of the structure Being-in is embedded in the world, the existence of Da-sein being-in-the-world unfolds. In the process of understanding the world, Da-sein is thrown into everyday life, losing himself and falling prey, but the true nature of Da-sein keeps calling him, Da-sein listens to the call of its conscience and makes a decision to face death and his true ones self. Starting from the process of alienation from the true self to the untrue self of Da-sein, we analyze Heidegger's basic concept of human-centeredness. What exactly constitutes the Being of Da-sein and how does the existence of Da-sein unfold. Even though many later scholars and Heidegger himself did not consider his thought to be a concept under the banner of ethics, and considered his thought to be contrary to traditional ethics. What is undeniable is that Heidegger's original ethics, with its in-depth exploration of the inner man, greatly expands the definition of universal morality and norms in traditional ethics.

박경리 후기 산문의 여성성과 정치성 - 『원주통신』 연작을 중심으로

Park Kyung-ri's collection of prose (1994), “Wonju News Agency-The Dreamer Create,” “New Wonju News Agency-The Delusion for Hypothesis” (2007), and “The Pain of Life”(2004) are articles that show the feminine foundation of the idea of life, which is the main point of Park Kyung-ri's literature. It is a self-narrative that cannot be dismissed as a simple experience and observation of daily life, and a style of the late years when the author acquired his identity as a civilization critic and environmental activist. Park Kyung-ri confessed her emptiness and pessimism through the free and loose form of prose, while discovering “Life” and “Care” as values of civilization that could overcome this sense of despair. It was an enlightenment gripped by experiential knowledge and critical dissection of the 20th century history, which was dominated by memories of pain that persisted that could not be dismissed as “centimentism,” compassion for life, and logic of power. In particular, animals need to be carefully considered in that they were decisive beings in proclaiming symbiosis and care with nature as human universal ethics by paying attention to vulnerability, the essence of life, and convinced of the value of culture, aesthetic imagination, and practical movement against human-centered development.

Studi Mazhab Frankfurt School Jurgen Habermas Dalam Diskursus Etika Politik Indonesia

This study seeks to identify two principles in Jurgen Habermas's discourse, namely Indonesian universal political ethics and Indonesian discourse political ethics. Done by implementing a qualitative description approach with the type of literature study. Data consists of documents that include books, journals, and relevant research results. The collected data will then be understood, recorded, and phrased and then analyzed by actualizing Habermas's discourse theory which contains (Universal Ethics) and (Discourse Ethics). So that conclusions can be drawn. This study states that in universal ethics, the formulation and implementation of the principles of universal political ethics Indonesia uses the philosophy of Pancasila because it is identified as the basis of the state and ideology of the Indonesian nation. Thus, all legal doctrines and legal political mechanisms in Indonesia need to contain the values contained in Pancasila. Meanwhile, discourse ethics states that the ethical principles of Indonesian discourse are carried out with the mechanism of the concept of democracy which focuses on a discourse in a public space. Therefore, the moral principles of ethics only need to be applied in the realm of legal systems and politics (Universal Ethics) not in the realm of democracy (Discourse Ethics). Because discourse upholds the principle of freedom, there is no intervention and does not require moral verification by all participants like universal ethics.

Whistleblowing likelihood scale in the lights of Kohlberg and Maqasid Shariah

PurposeThe purpose of this study is to develop a new whistleblowing scale considering the conventional and Islamic perspectives in combating corruption. Whistleblowing has received great attention because it helps the corruption prevention process by revealing bad practices, improving transparency and ensuring accountability. However, not many scholars have focused on the concept of whistleblowing in the Islamic context.Design/methodology/approachThe study uses a theoretical inquiry design, delving into the literature to thoroughly examine whistleblowing likelihood, Kohlberg’s theory and Maqasid Shariah. Through qualitative content analysis, relevant concepts are scrutinized and synthesized. The integration of Kohlberg’s theory and Maqasid Shariah aims to offer a comprehensive framework for comprehending whistleblowing likelihood, integrating perspectives from both Western and Islamic traditions.FindingsThis study has conceptualized the integration of the six stages of Kohlberg and Maqasid Shariah to understand whistleblowing likelihood. The study offers a scale to explain whistleblowing likelihood based on the two theories.Research limitations/implicationsThe correlation between Kohlberg and Maqasid Shariah reveals a nuanced relationship between individual moral evolution and Islamic ethical imperatives, in the context of whistleblowing likelihood. As individuals progress through Kohlberg’s stages, aligning with Maqasid Shariah’s emphasis on societal well-being, their inclination to blow the whistle evolves from early considerations of fear and conformity to a commitment to universal ethical principles and justice.Practical implicationsThe new scale integrating Kohlberg and Maqasid Shariah aids ethical climates in organizations by assessing employees’ moral development and promoting ethical leadership through tailored training. Aligned with Islamic values, the scale becomes a tool for fostering ethical behavior and organizational culture, emphasizing justice and commitment to higher ethical objectives. Managers must delicately balance justice and community harmony when implementing whistleblowing initiatives to ensure a positive impact on both ethical principles and organizational cohesion.Social implicationsBy integrating the six stages of moral development proposed by Kohlberg, the new scale plays a role in promoting transparency and accountability for sustainable development. Furthermore, its alignment with Maqasid Shariah contributes to addressing corruption and advocating for social justice, making the scale a catalyst for societal well-being that respects cultural and religious values. Ultimately, the scale supports a socially responsible approach, reinforcing ethical behavior and contributing to the broader global agenda for sustainable and just societies.Originality/valueThe new scale integrating Kohlberg and Maqasid Shariah offers an innovative and interdisciplinary approach to assessing whistleblowing likelihood. This fusion provides a nuanced understanding of individuals’ ethical reasoning, aligning universal moral principles with Islamic ethics. The scale not only broadens the conceptual framework for evaluating ethical decision-making but also respects cultural diversity, making it inclusive and applicable across diverse global contexts.

데리다의 채식주의 비판과 에코페미니즘의 맥락적 채식주의 윤리

This article aims to interpret the implications of the critique of vegetarianism in Derrida’s animal philosophy and to consider it alongside the contextual vegetarian/vegan ethics of ecofeminism in order to propose a new vegetarian ethics that is constantly renewed through critical dialogues. In the current trend of the posthuman or animal turn in the humanities and social sciences at home and abroad, Derrida’s late philosophy of the animal has attracted attention in that it strongly criticizes the anthropocentrism of existing Western philosophy and sharply problematizes the limit and relations between the human and the animal. However, Derrida’s “ambiguous” stance on vegetarianism, a practice that resists meat eating as the most common form of human-animal relationship in modern urban society, is little known in Korea. By introducing Derrida’s position on vegetarianism and the critical dialogues surrounding it, this article argues for a move away from the rule-based and universalist ethics that dominate academic discussions on the topic in Korea. It also seeks to provide a richer theoretical foundation for vegetarianism as a practice that puts the brakes on the global capitalist system that exhausts the lives of humans and nonhuman animals alike, through a connection to ecofeminist ethics that emphasizes the importance of context. In doing so, this study would go a step further than repeating the familiar and valid argument that vegetarianism is not an obligation, and argue that, at least in the specific context of the here and now, practicing vegetarianism as much as possible is “eating well.”

Re-Imagining Catholic Ethics: Beyond ‘Justification’ of Violence and toward Accompaniment

Re-Imagining Catholic Ethics: Beyond ‘Justification’ of Violence and toward Accompaniment

Norwid’s place in culture

Even in today’s “postmodern” world, Norwid cannot be reduced to a single formula. He is rather a “constellation,” requiring that readers join the “continual discussion” on issues specific to a given era. His focus is on humanity, which he regards from a dualist perspective that necessitates pursuing a synthesis of matter and spirit under the sign of ethical universalism. Norwid refers to the “cupola of ‘a monologue-that-keeps-parabolizing-itself’” andregards culture as the parable of the world. His original aesthetics of “whiteness” refers, as it were, to the biblical “gentle gust of wind,” which announces God’s presence and indicates the rejection of the Romantic veneration for volcanoes, which he contrasts with the importance of work. This kind of philosophy, developed by Brzozowski, Tischner and John Paul II, has led to the self-limiting revolution of Solidarity in the years 1980-81, and ultimately to the de-legitimization and fall of communism; finally, after the bloody myth of the French Revolution reigned for two hundred years, this philosophy altered the paradigm of historical changes around the world. Norwid elaborated on the industrial-era Romanticism and opposed martyrological messianism, developing the original idea of a “messianism of work,”linking it with a vision of human Church, which “burns through the Globe with conscience.”He would contrast the global church with the parochial “church-turned-living-room.”Human beings count more than institutions, he argued, just like goodness prevails over formal sacraments. With the ultimate goal defined as the resurrection of the world, art becomes a church of work. Norwid embraced an anthropocentric perspective, in which human beings are called upon “to un-make” [od-poczynać] the mistakes of the past, and thus to begin afresh at a whole new level. With his language and style Norwid was constructing a new social stratum: intelligentsia (Łapiński), understanding it as the nation’s copula, i.e. the unifying force of conscienceand the collective consciousness. It would form an interpersonal, horizontal transcendence spanning the length and breadth of societies. The opposite of nation and its culture is “empire” – the root of subjugation – which particularly enslaved Central and Eastern Europe. Of special importance is the clash between Asian civilization and the “Roman” one, i.e. Christianity or Western Europe. However, the poet opposes Slavs to both the Westerners and the Easterners, emphasizing the processualand not the essentialistcharacter of national cultures. The question whether Norwid’s work is fundamentally dialogic or monologic in character continues to divide scholars. However, Norwid is in a way a Master or teacherwho embodies the Other and incarnates Wisdom in his Voice and Gesture. The nature of Wisdom is anthropocentric because man is a priest, although “involuntary / And immature,” which abolishes the distinction between the sacred and the profane. Through his ethical universalism Norwid provides a solution to the Enlightenment crisis of universal reason. Emancipation of the individual should not entail abandoning a sense of belonging, which is something that Norwid’s modernism shares with that of Central Europeans (Ch. Delsol). Understood as the expression of collective desires, cultures shape responsibility and a sense of belonging, at the same time constituting an answer to the crisis of narcissistic individualism characteristic for our times.

Social Media Algorithms, Christian Extremism, and Catholic Ethics for Faith-Based Advocacy to Build a Culture of Encounter

ABSTRACT Drawing on Catholic social ethics and Pope Francis’ vision of a culture of encounter, this essay demonstrates that social media algorithms function presently as “structures of sin.” Algorithms that govern social media platforms amplify hatred, spread mis(dis)information, and foment political polarization and extremism. They are obstacles to a culture of encounter that encourages solidarity across difference. As structures of sin, social media platforms are particularly potent catalysts for online radicalization. In the U.S. context, social media algorithms contributed to the rise of two overlapping extremist communities involved in the political violence on January 6, 2021 at the U.S. Capitol: Christian nationalists and the QAnon movement. With an eye to dismantling this structure of sin, the essay offers faith-based communities’ practical suggestions for enacting solidarity with those most susceptible to online radicalization for advocating for public legislation to push social media companies to design algorithms responsible to the common good.

Catholic Ethics of War: On the Plausibility of Christian Pacifism

This article proposes three responses to the anti-war statements made recently by Pope Francis. The first one recapitulates the very foundations of the prevalent legal and ethical approaches to the issue of war—laid by the most influential Christian thinkers of all times, revisited on several occasions by their followers, and ultimately confirmed in the fairly recent documents articulating Catholic war ethics. The second discusses the specific mode of Francis's apparent repudiation of the doctrine of just war, implying the essential equalisation of the moral status of either warring party—even in the case of conflicts initiated and sustained by undeniable and unprovoked acts of aggression. The third examines the reasonableness and moral soundness of the Pope's implied belief in the impermissibility of an attacked political community's (unintendedly) exposing its members to the enemy's violence without having a substantiated prospect of (relatively swift) military success of its defensive undertaking.

Election Fiqh Ethics: Efforts to Prevent Polarization and Its Impact on the 2024 Election

Polarization in the implementation of elections, especially in 2024, has a very dangerous impact which has the potential to create divisions between ethnicities, religions, races and between groups. One of the efforts to prevent this and minimize negative impacts is by creating norms from a fiqh perspective considering that the majority is 85 percent of the population. Indonesia is a Muslim society. This research aims to explain election ethics from a fiqh perspective to prevent and minimize polarization in the implementation of the 2024 election and its impacts. By using qualitative descriptive methods and a literature approach, researchers will collect and examine data from various written sources to look for election ethics from a jurisprudential perspective in preventing polarization in the 2024 simultaneous elections. Fiqh ethics in preventing polarization are divided into two, namely universal ethics and partial ethics. Universal ethics include arranging good motivation, not violating existing rules, maintaining human values, bringing benefits and rejecting damage and being fair. Meanwhile, the partial ethics are ta'aruf, tafahum, tasamuh, ta'awun, mujjadi and takaful.

Does colour really matter to a sympathetic impartialist? Interrogating Wiredu’s moral universalism and the challenge of racial discrimination

Does Colour really matter to a sympathetic impartialist? In this article, I return a negative response. The article examines certain aspect of Kwasi Wiredu’s moral philosophy in Cul­tural Universals and Particulars, and how that aspect of his moral philosophy is applicable to an issue of global concern such as racism. One of the major ways by which Wiredu es­tablished his version of moral universalism is through the principle of sympathetic impar­tiality (PSI). This principle is central to his moral theory because for him, the principle is not only common to all human practice of morality, but is also essential to the harmoniza­tion of human interests in the society. This article attempts to interrogate how Wiredu’s PSI could be employed to tackle the problem of racial discrimination that bedevilled the whole world. The study employs the method of textual interpretation, argumentative discourses of Wiredu’s principle of sympathetic impartiality and analysis of the concepts of racism. The paper contends that if the principle of sympathetic impartiality is universally embraced, it stands the chance of reducing the global problem of racism.

Reimagining Ethical Leverage in Technology for Peaceful Synodality: A Bioethics of Synodality with Technology

This paper seeks to reimagine ethical leverage in technology for peaceful synodality (the term peaceful synodality is coined to mean a synodality that welcomes participation and inclusion of people from different backgrounds and views without compromising the truth and respecting their dignity and journeying together) through the lens of the bioethics of synodality with technology. The concept of this paper is that technology can be leveraged ethically to promote peaceful synodality in the Catholic Church and that such an approach to technology is rooted in reimagining a bioethics of synodality that emphasize the need for journeying hand in hand with the speed at which technological advancement moves in order to enhance ethical decision-making processes. Ethics has moved at a different pace than technology, especially in matters involving human life. Ethics has been viewed as problematic in technology, especially where science wants to be neutral, but rethinking ethics as a companion of emerging technologies will be helpful in directing the ethical uptake of technology. To argue this thesis, the paper will employ a review of relevant literature while presenting the theological and ethical perspectives of synodality. By and large, an interdisciplinary approach will be employed where various disciplines play a key role. Such methodology advances the theme of reimagining Catholic ethics by offering a fresh perspective on the ethical implications of technology in the context of synodality. By emphasizing the importance of journeying together through enhanced ethical guidelines for proper decision-making and by exploring how technology can respect human rights and dignity among other values, this paper contributes to a broader conversation about how Catholic ethics can be reimagined in light of technological developments. Ultimately, this paper argues that a bioethics of synodality with technology can offer a vision for technology that is grounded in Catholic social teaching that promotes universally accepted human dignity and the common good. A cross-cutting method will also be used, given that ethics has basically constant principles, yet technology keeps on changing. Reimagining ethics means studying the advancement brought about by biotechnology and seeing to what degree human beings are affected in their basic rights and the risks versus the benefits brought about by the same. The assumption is that decisions made regarding the ethics of various technologies will be at par with the rate at which new technologies emerge and are employed. What is of vital importance is that ethics can have the power to journey together with technology, not as an adversary but in synodality. Reimagining ethics means being ever alert in the developing technologies that serve humanity so that in consultation with various experts, the best practices can be embraced within the ethical guidelines for the common good. The outcome of this research is that reimagining Catholic ethics involves listening to the needs of humanity and how technology is bringing solutions to them. Participating in bioethical debates, training on bioethics and listening to experts in various fields will enable a critical, analytical and pneumatological discernment of how ethical decisions on frontier technologies can benefit non-humans and humans.