Moral Freedom Research Articles

La vita privata del nobile romano Lorenzo de Cinque (1552–1618)

This profile of Lorenzo de Cinque’s private life in Rome at the end of the sixteenth century is derived from reminiscences in his Libro di Memorie, recently transcribed and published. It depicts the uneasy transformation from the moral freedom of pagan Rome to the formally virtuous life advocated by the Church of Rome after the Council of Trent (1545–1563), and also the practical consequences of the debt crisis which afflicted Rome at the end of the century.

To Overcome Ethical Dilemmas in an Organization: Paradox and Ethics of Freedom Can Help

A theoretical model for managers responding to a morally challenging situation is developed in the article. This model explores and examines how managers deal with paradoxes created by ethical dilemmas. To explain their strategy, the authors’ model combines a moral philosophy approach – existentialism ‒ with paradox theories. Starting with an emblematic situation such as a dilemma, the lens of Smith and Tushman’s Paradoxical Cognition is used to develop the theoretical construct. Then, with the help of Sartre’s ethics of freedom, two stages that managers pass through to find a solution are explained. Drawing on those theories, a model of ethical cognition to solve the paradoxical tension issues from ethical dilemmas is submitted. A reflexive process that includes awareness, freedom, and personal projects is combined and described. Every stage with examples of issues from the previous research of human resource managers is illustrated. This model allows people to escape those paradoxical tensions and suggests how a person articulates and creates ethical principles to handle a paradoxical conflict. Based on the in-depth interviews reanalyzed, concrete illustrations about paradoxical cognition are shown. These semi-structured in-depth interviews were conducted to determine how French-Canadian HR managers make ethical decisions (respondents: 37 HR managers working in Montreal and its suburbs (Quebec, Canada); period: 2013‒2017; number of questions: 16, divided into 4 sections; discourse analysis of data: using AtlasTi software). In doing so, the gap between theory and empirical with Sartre’s concepts such as Awareness, Freedom, and Project is overcome. This conceptual model can be used in the individual to solve of a moral dilemma and can be most valuable for manager when they are facing some moral paradoxical situations.

SADHU JANA PARIPALANA SANGHAM AND THE CONSTRUCTION OF A COMMUNITY

The upper and middle castes were aimed at pushing their demands in the emergent colonical administration and the legislative bodies. Freedom is a social relation between persons to person. According to Rousseau, freedom has the following types. They are(i) Natural freedom (ii) Civil freedom (iii) Democratic freedom and (iv) Moral freedom Ayyankali's meaning of freedom was (i) Right to life (ii) Right to liberty (iii) Right to education and (iv) Right to equality.

Имануел Кант за свободата като морална категория

The article is dedicated to the 300th anniversary of the birth of the great German thinker and philosopher Immanuel Kant and analyzes his conceptions of the moral category of freedom. Based on a review and analysis of the philosopher's ideas in the three "critiques" and his other writings, an attempt is made to determine the specificity of Kant's understanding of moral freedom, as well as to find the connections it makes to some modern dimensions of the problem. Comments of Bulgarian and foreign philosophers on the relevant topic, which enrich the existing knowledge on the problem, are also examined. Conclusions concern the enduring importance of Kantian ideas for modern notions of freedom, publicity, independence, and the significance of truth.

Three Different Currents of Thought to Conceive Justice: Legal, and Medical Ethics Reflections

The meaning of justice can be defined according to a juridical, human, theological, ethical, biomedical, or social perspective. It should guarantee the protection of life and health, personal, civil, political, economic, and religious rights, as well as non-discrimination, inclusion, protection, and access to care. In this review, we deal with three theoretical concepts that define justice in all its aspects. (1) The utilitarian theory, which justifies moral statements on the basis of the evaluation of the consequences that an action produces, elaborating a pragmatic model of medical science. (2) The libertarian theory, which considers freedom as the highest political aim, thus absolutizing the rights of the individual; here, the principle of self-determination, with respect to which the principle of permission/consent is the fundamental presupposition, plays a central role in the definition of the person. (3) The iusnaturalist theory, in which man’s moral freedom is identified with the ability to act by choosing what the intellect indicates to him as good; the natural moral law that drives every conscience to do good is therefore realized in respect for the person in the fullness of his rights. In conclusion, different forms and conceptions of justice correspond to different organizations of society and different ways of addressing ethical issues in the biomedical domain.

Guidelines for conscientious objection in Spain: a proposal involving prerequisites and protocolized procedure

Healthcare professionals often face ethical conflicts and challenges related to decision-making that have necessitated consideration of the use of conscientious objection (CO). No current guidelines exist within Spain’s healthcare system regarding acceptable rationales for CO, the appropriate application of CO, or practical means to support healthcare professionals who wish to become conscientious objectors. As such, a procedural framework is needed that not only assures the appropriate use of CO by healthcare professionals but also demonstrates its ethical validity, legislative compliance through protection of moral freedoms and patients’ rights to receive health care. Our proposal consists of prerequisites of eligibility for CO (individual reference, specific clinical context, ethical justification, assurance of non-discrimination, professional consistency, attitude of mutual respect, assurance of patient rights and safety) and a procedural process (notification and preparation, documentation and confidentiality, evaluation of prerequisites, non-abandonment, transparency, allowance for unforeseen objection, compensatory responsibilities, access to guidance and/or consultative advice, and organizational guarantee of professional substitution). We illustrate the real-world utility of the proposed framework through a case discussion in which our guidelines are applied.

Perfect Freedom: T. H. Green's Kantian Conception

abstract: This essay explores different conceptions of freedom in Kant, Green, and their critics. Kant introduces three kinds of freedom—negative freedom, positive freedom or autonomy, and transcendental freedom. Sidgwick objects that Kant's conception of positive freedom is unable to explain how someone might be free and responsible for the wrong choices. Though Green rejects transcendental freedom, he thinks Kant's conception of practical freedom can be defended by identifying it with the capacity to be determined by practical reason. Green identifies his own tripartite conception of freedom—juridical freedom, moral freedom, and real freedom. He thinks that these are stages in the perfection of freedom. Green's tripartite conception provides a principled reply to Berlin's doubts about positive freedom, explains Kant's claims that respect and esteem are fitting attitudes toward different aspects of freedom, and supports Schiller's criticisms of Kantian freedom and virtue. Green's conception of freedom defends the best elements of the Kantian perspective while addressing legitimate worries. In doing so, it unifies different aspects of freedom in a way that is grounded in moral personality or rational nature.

The Interpretation of Role Model and Its Contemporary Value Under Kant's Moral Education Thought

Kant's moral education ideology is an important component of his entire ideological system and a brilliant gem in the history of human educational thought. Kant's moral education philosophy is mainly reflected in stimulating the intrinsic moral motivation of the educated and cultivating their kind will, advocating for the construction of moral freedom and spiritual meaning based on the principle of formality and universality as the basis for their own will. However, the current moral education in schools is still fundamentally based on material practical principles such as utilitarianism, emotion, self love, and reputation, which leads to low efficiency and formalization of moral education practice. In this sense, moral education cannot truly cultivate the sense of responsibility and obligation of the educated, let alone generate a Kantian sense of moral respect and sublimity from the depths of their hearts. The author believes that universities can change the way learners think and enhance people's moral motivation through the role of role models in moral education. By playing a role model, laying the foundation for the construction of ideas, and then making free choices, true freedom can be achieved. This article analyzes the connotation and characteristics of exemplary education in Kant's educational philosophy based on current research experience and relevant academic literature, and further explains the role of exemplary education in Kant's moral education philosophy. Finally, combining the role of role models, this paper focuses on exploring the contemporary value of the concept of role models in Kant's moral education ideas, aiming to draw on the essence of Kant's role model education and promote the reform and innovation of moral education in Chinese universities.

The Serious World of Cis

Drawing on Simone de Beauvoir’s account of “the serious world” and her considerations of childhood in The Ethics of Ambiguity and The Second Sex, this paper considers how the formal and social legislation of cis gender by adults forecloses the moral freedom of children. More specifically, Beauvoir’s account of becoming is read as a claim about how the serious world works. It is argued that her description of becoming in Volume II of The Second Sex shows us how gender is fastened to and enforced in lived experience by adults in order to produce and maintain an unethical social order, namely the serious world of cis. Through this reading of Beauvoir, this article accounts for the moral injury of contemporary anti-trans legislation that targets children and advances preliminary remarks on gender freedom as necessary to moral freedom.

The Reformed conceptualisation of morality

This article distinguishes, on the one hand, between the characteristic features of Reformed ethics and Reformed conceptualisations of morality on the other. With this distinction in mind, the article first highlights – by drawing on the work of some contemporary Reformed theologians and their interpretation of some key figures and texts from this tradition – the centrality of categories such as belonging, gratitude, the law and holiness for a Reformed understanding of ethics. This discussion opens a window onto some features related to the conceptualisation (or conceptualisations) of morality in the Reformed tradition.Intradisciplinary and/or interdisciplinary implications: The article emphasises four aspects in this regard, namely that Reformed ethics is grounded in faith and doctrine, that ethics and the practical Christian life belong at the heart of the Reformed faith, that Reformed ethics is an ethics of freedom and that the theological logic of the Reformed tradition implies a deeply historical and contextual vision.

Sloboda kao ideal islama?

This paper provides an overview of different understandings of the concept of freedom in classical and contemporary Islam. In classical Islam dominates dichotomy of legal and moral freedom. In the first case, freedom is defined as the opposite of (legal) slavery, and in the second, as freedom from desires and worldly interests. In Muslim modernity, freedom implies mostly negative freedom: freedom from the colonial boot, and later from various local despots. In Islam, as in other monotheistic traditions, the concept of freedom is understood as “the submission of the individual to divine law and order.” This is a characteristic monotheistic “paradox of freedom”: only those who obey God are free. Hence, “the Islamic concept of freedom differs from the Western concept, both in terms of assumptions and content.”

A moral freedom to which we might aspire

ABSTRACT Reflection on free agency has largely been motivated by perceived threats to its very existence, which, in turn, has driven the philosophical conversation to focus on the question of whether we have the freedom required for moral responsibility. The Stoics were early participants in this conversation, but they were also concerned about an ideal of inner moral freedom, a freedom over and above that required for responsibility, and one to which we might aspire over the course of our lives. Though some details of the Stoic ideal would be difficult for many of us to accept, I argue that it merits our attention for the way it focuses on the removal of inner obstacles to virtue, leading to improved moral vision and the willingness to follow that vision. I then show how we can harness resources from contemporary theorizing on responsible agency to capture the structure and scalar nature of such an ideal, thereby helpfully situating ideal moral freedom in relation to the freedom relevant to moral responsibility. I outline three possible contemporary versions of such an ideal, noting how each will be sensitive to related commitments in metaphysics, moral psychology, and normative theory.

THE NATIONAL IDEA AS THE BASIS OF EDUCATIONAL POLICY OF UKRAINE

This paper examines the national idea as the basis of the educational policy of Ukraine. The author shows that one of the main factors, which are the basis of Ukrainian education, is the national idea around which this or that society consolidates, and which it recognizes as a reference point for its further development. The author notes that the national ideal is the next important element of the national idea. After all, it is the main spiritual force of progress, organization and purposefulness of efforts, and all the creative energy of the people for the establishment of state independence. The author has determined that progressive components of the Ukrainian national idea can become: the idea of integration and consolidation (both national values with universal ones, and actually Ukrainian national integration and consolidation); the idea of building a civil society, an open society with equal opportunities, and a legal state; the idea of sovereignty, collegiality, and state, political, economic, cultural, spiritual, moral freedom; the idea of democratic transformations; the idea of "positive" development, progressive progress.

INTERNATIONAL AND REGIONAL PROTECTION OF THE RIGHT TO INVIOLABILITY HOUSING: COMPARATIVE LEGAL STUDY

The international community has expressed its efforts in the field of protecting human rights and various freedoms through international conventions and regional and Arab pacts. Countries have made great efforts to develop the justice system over the past decades. International and local efforts in the Gulf countries in general and in the United Arab Emirates and Saudi Arabia in particular focus on providing a legal and just environment that works to guarantee the rights of every person in general. Everyone is equal before the law. The regulatory and technical authorities in both countries, through Visions 2030, have worked to raise the level of coordination and cooperation between the criminal justice and security sectors in legal, organizational, executive, and judicial terms; to develop the judicial sector in both countries and the security sector in particular; and to prepare and train their men to preserve human rights during the exercise of their work. They wrote this protection into the texts of their rules and laws, which made it easier for them to work faster and cut down on the time it took to find out the truth about the crime they were looking into. They also made sure that people's physical and moral freedoms were protected during housing inspections. An inspection is one of the most important and most dangerous criminal procedures that security men can carry out, and its content is a violation of human rights. It is also one of the most important and urgent investigation procedures, whether it is on the person of the accused, or in his residence, with the aim of revealing the truth of the crime that actually occurred and is not probable, and the search and careful investigation of its evidence that may prove or may deny the conviction of the person of the accused or the accused who have been ordered to search, or those previously ordered to arrest them. The problem of the study here is the question of the adequacy of international and regional legal texts with regard to judicial inspection, which is capable of protecting the human right to preserve the sanctity of his home or not. As a result, the study intends to examine international and regional legal texts in both the Saudi system and UAE law, as well as discuss their statutory authority in protecting the human right to the sanctity of their private lives during home inspections. The study revealed the inadequacy of international and regional texts in protecting human rights to the sanctity of their private lives. It appears to be law enforcement officials carrying out the procedure in the manner in which they adhere to the sanctity of the home, and the Saudi system corrects the evidence for it despite the invalidity of the procedure. Because of this, it is important to change some texts to protect the right to the sanctity of the home.

Juno and the Pearl

Friedrich Hölderlin’s Hyperion oder der Eremit in Griechenland (1797–1799) plays with the Bildungsroman as a literary form. As a story of the coming-of-age of the novel itself, it is a Künstlerroman as well. When the narrator fails in his worldly aspirations, he chooses the life of a hermit. His book becomes his cloister. This essay will study Hölderlin's novel as a response to Friedrich Schiller's philosophy of freedom in and through art. In his letters Über die ästhetische Erziehung des Menschen (1795), Schiller posits a two-fold relationship between art and freedom. Art is freedom in the ideal and allows for freedom in history. In other words, moral freedom requires aesthetic freedom as a pledge to its possibility. But in Hyperion, aesthetic freedom appears as freedom itself, absolutely and without any ‘and’. History may have yet to separate itself out from life, but art does so, making a prophet of Hölderlin's Hyperion.

On Kant doing philosophy and the Peircean alternative

Abstract In my work on Kant’s Transcendental epistemology, I criticize his three Critiques and show that none of them can solve the problems that Kant endeavored to solve; and he even, in a way, admitted it. In the first Critique, Kant attempts to solve the difficulties of the Cartesian Idealism and Humean Empirism, in combining them mechanically in his own Transcendental formalism and Sensual matter without being able to bridge the gap between them. In the second Critique, Kant endeavored to make his Practical Reason of the a priori pure fact of formal morality into free moral conduct to materialize his ideal commonwealth of ends, but he could not bridge this gap. In his third Critique, Kant attempted to make the aesthetic reflective judgment of beauty objective, including of artworks, but failed to do so. The Peircean pragmaticist method can save the theory of knowledge both from the dogmatism of the metaphysical realists and from the inconsistency of the phenomenalists and holists. Peirce developed his epistemological realism in response to the difficulties of Kant’s transcendental epistemology, especially that of his three Critiques. It seems that in his late research Kant tries to follow Spinoza in the distinction between the causality in nature and the human inner causality as one’s Moral freedom and yet for Kant they operate in different domains to keep human freedom absolute, while the Spinozist conception of human freedom is in Nature and relative to human knowledge of reality and one’s relative power in Nature. Kant’s Anthropology from a Pragmatic Point of View is a continuation of his Transcendental critical philosophy, but also his intended empirical epistemology by which to develop a practical deviation from his Copernican Revolution in the direction of the Peircean contra-revolution in Pragmaticist epistemology.

The Ethics of Freedom in Consumption: An Ethnographic Account of the Social Dimensions of Supermarket Shopping for Moroccan Women.

This research brings together insights from philosophy, political theory, and consumer research in conceptualizing and empirically examining the social dimension of negative and positive freedom in consumption. Drawing from ethnographic observations and interviews with Moroccan women regarding their shopping at the supermarket, the findings detail the roles of husbands, store employees, extended family members and friends as constrainer, protector, enabler, facilitator, indulger, and witness. The discussion explains a 'domino effect' in such innovative marketplaces, as these market and social actors together enact positive and negative forms of freedom in consumption in ways that co-disrupt social traditions. Implications for business ethics emphasize the need for greater theoretical understanding and practical transparency and accountability regarding the shared, yet disparate responsibilities among businesses and consumers for the changes to social traditions that result in the joint enactment of women's freedom in consumption.

THE PHENOMENON OF FREEDOM AS THE FUNDAMENTAL ESSENCE OF THE FORMATION OF SOCIETY

The statement of basic materials. The authors define morals as a special mechanism of human relations regulation which functions under the condition of possibility of moral self-determination of a personality. They emphasize that a person is surrounded by a variety of necessities: he is governed by physical and social laws of a given society where he lives, its norms and rules, behavior stereotypes, traditions and rituals, economic necessity also shall to be taken into account. Demarcation of the subject fields of understanding of the category of moral choice as a way of realizing moral freedom determined by a set of factors of objective and subjective nature is being made in this investigation. Objective circumstances set certain external parameters for individual opportunities, making it difficult or easy for the process of personal self-realization. Strategic choice concerns first of all self-choice, i.e. the creation of one’s self by a person. It is emphasized in the article that the fatalistic opinion on this issue considers the choice to be a fiction, because it is conditioned by objective circumstances, and the decision is made under the pressure of objective necessity. The specificity of the ethical aspect of freedom lies in the fact that a person does not deal with the direct reflection of objective necessity in the phenomena and processes of nature and society, but with the norms that regulate his behavior.

A Haskalah story: Kant and Maimon on rational faith

In 1789 Salomon Maimon sent Kant, via Markus Herz, the manuscript of his Essay on Transcendental Philosophy (Kant, 1999, pp. 291-294). A surprised Kant replied to Herz: “None of my critics understood me as well as Herr Maimon does” (Kant, 1999, pp. 311-315). Kant’s praise of Maimon makes him a singular figure in the Haskalah, the Jewish Enlightenment. But while the theoretical aspect of Maimon’s criticism of Kant has received increasing attention in recent years, its practical implications remain under-examined. In what follows, I use the notion of rational faith for the purposes of a tentative reconstruction of Maimon’s reading of Kant’s transcendental philosophy that brings together theoretical and practical aspects of the thought of both philosophers. Kant and Maimon shared a project of devising a form of faith that would express rational rather than religious-based morality. Kant argued for a rational moral freedom that is vouched by an infinite intellect that cannot be attributed to humans but more appropriately to God. For Maimon, the answers to the questions What can I know? and What should I do? involve a cognitive and affective process of striving to expand our finite consciousness. This process is the rational expression of God in us.

Measures of bad faith in Latin America: Governments and multinational extractive companies 1982-2020

This paper analyzed a possible 'Ethics of freedom' in the relations between extractive companies and Latin American states. The research supports an original theory on the origin of global injustices that focuses on developing countries as ethically responsible ontological units. The empirical case studies of the relations between Multinational Companies and the Latin American States are taken from a qualitative methodology that analyzes fifteen instances of injustice judged by the Inter-American Court of Human Rights between 1980 and 2020. Does the article ask: How have ethic concepts such as bad faith, L'angoisse de la liberté, selfawareness, Being-in-itself, and Being-for-itself been applied in relations between Latin American companies and governments? The authors take, hypothetically, States, companies, and international organizations as ontological units of a "global society." While other research tends to focus on the responsibilities of extractive companies, this article concludes that distortions in the Ethics of States, such as the bad faith of governments in developing countries, largely explain situations of injustice. Accordingly, the article concludes that it is possible to argue new criminalities of bad faith given that Latin American Governments are morally responsible for crimes prior to and during the establishment of extractive companies between 1982 and 2020.