Evil Actions Research Articles

Praktik Hukuman Mati dari Sudut Pandang Ensiklik Veritatis Splendor

This article examines the practice of capital punishment from the perspective of the encyclical Veritatis Splendor, a moral document issued by Pope John Paul II in 1993. The article focuses on the moral teachings of the Catholic Church. The Church, as expressed in Veritatis Splendor, considers capital punishment to be inconsistent with human dignity and the core principles of Christian morality. The encyclical emphasizes that human life holds intrinsic value because it is created in the image of God, and that capital punishment violates the fundamental moral principle of the right to life. This theological reflection begins with a discussion of natural law inherent to human beings and follows Jesus' command to a rich young man that the highest good can only be found through a relationship with God. The article then highlights the human freedom to obey the truth and moral law, which guide individuals toward the true good, which is God. In the context of capital punishment, the misuse of human freedom to kill is considered an intrinsically evil act (intrinsece malum), which can never be justified, even with pragmatic reasons such as deterrence or justice. In summary, Veritatis Splendor stresses that every human action, including within the criminal justice system, must be directed toward the true good and respect for human dignity, rejecting capital punishment as a morally contradictory act to the Christian faith.

Risywah in the Perspective of Islamic and Positive Law

Risywah is strictly prohibited in Islamic law and positive law in Indonesia. This action cannot be separated from human behavior or attitudes in which there are always evil actions or intentions. Where someone will commit theft or bribery to further their interests, this act is more identically carried out by unscrupulous government officials in order to fulfill their needs or the interests of their group. We can find these actions in everyday life where sinful actions are carried out by anyone who wants to own something that is not rightfully theirs. Thus, not only does this theft and bribery have a negative impact on the perpetrator, it also has a detrimental impact on society.

The educational potential of a literary quotation: linguistic, aesthetic and methodological aspects

Introduction. Despite significant differences in the traditions and practices of literary reading at school in different countries, the question of the role of reading in the process of developing reading strategies, intercultural competence and personal development of students remains relevant in pedagogical research. The influence of reading on the emotional and psychological state of a person, “bibliotherapy of the soul” have been actively studied not only in philosophy and hermeneutics of the twentieth century, but continues to be a subject of controversy in modern science. The study attempts to identify the features of perception, understanding and interpretation of a literary quotation as a significant element of a work of art. Purpose of the study: to identify the educational potential of literary quotation and to actualize the problem of creating methodological conditions for its implementation in the system of school literary education. Materials and methods. Research methods: pedagogical observation; introspection, contextual analysis of explanatory dictionaries; a survey of schoolchildren and students, as well as identifying expert opinion on assessing the significance of a quote for the Russian language. 199 students of the Herzen Russian State Pedagogical University. Took part in a pilot survey aimed at understanding and interpreting a literary quotation. A.I. Herzen, of which 28 are studying at the Faculty of Economics, 86 at the Faculty of Biology, 85 at the Faculty of Philology. For the survey, we chose a quote from the work of A.S. Pushkin “Mozart and Salieri” (cycle “Little Tragedies”) “And genius and villainy are two incompatible things. Isn’t it true?” Results. The survey showed that the most serious problem is ignorance of the precedent phenomenon – quotes from a classical text: 85.7% of students of the Faculty of Economics and 66.3% of students of the Faculty of Biology did not indicate the author and source of the quotation. 99% of students of the Faculty of Philology recognized the quote. It was also difficult for respondents to understand the meaning of the quote and its connection with life. None of the survey participants, in their reflections in tasks 2 and 5, cited as an argument the difference between the concepts of “evil” and “evil action”, or paid attention to the word “incompatible” and the special linguistic construction of the phrase. In third place in terms of difficulty in completing the task is understanding intertextual connections in the text, including quotes in someone else’s speech. Analysis of the survey results helped to identify problem areas in the perception and interpretation of quotes and types of tasks that could later become part of the system of working with quotes in literature lessons at school. Conclusion. A literary quotation has great methodological potential for developing the reader’s interpretive activity. The conducted research revealed that a literary quotation can become an effective tool for educating the reader as a person. The prospect of our research is the creation of a system of exercises and tasks for working with quotes in literature lessons.

Durand of Saint-Pourçain’s Refutation of Concurrentism

The Dominican theologian Durand of Saint-Pourçain (ca. 1275–1334), breaking from the wide consensus, made a two-pronged attack on concurrentism (i.e., the theory according to which God does more than conserving creatures in existence and co-causes all their actions). On the one hand, he shows that the concurrentist position leads to the unacceptable consequence that God is the direct cause of man’s evil actions. On the other hand, he attacks the metaphysical foundations of concurrentism, first in the version offered by Thomas Aquinas and Giles of Rome, and then in a more general way. Against Thomas and Giles, he challenges Neoplatonic assumptions about causality and being. More generally, he establishes that God’s action and a creature’s action can be neither identical nor different, and thus cannot both be direct causes of the same effect. Without claiming that Durand’s series of objections are definitely unanswerable, we may at least observe that they have generally been underestimated (which earned him the lowly role of the mere foil of the concurrentist view in the history of philosophy) and are able to do considerable damage to concurrentism.

Moral and Criminal Responsibilities for Free Choice between Good and Evil in the Philosophy of Chŏng Yakyong, With Reference to Matteo Ricci

ABSTRACT Humans must take moral and criminal responsibility for making a free choice between good and evil, according to Chŏng Yakyong, and this view was influenced by Matteo Ricci. Choosing to commit an evil action means committing a willful crime, so one must take responsibility for this action in the form of punishment. However, unintentional wrongdoings can be forgiven. For example, a man stealing to survive or killing a robber in order to live should not be punished, because these individuals have no choice but to do so. Those claims of Chŏng are his own creation, not influenced by Ricci or Confucianism. By contrast, the idea that a child’s intentional hiding of his father’s crime should not be punished because of the child’s duty of filial piety was influenced by Confucianism. However, a large crime committed by a child on the basis of filial piety, such as committing murder to rescue one’s mother, only lends cause for commutation. Unlike Chŏng, Ricci regarded a child’s act of stealing bread to feed his family as an action of evil rather than an act of filial piety, since theft is an evil action. 1

Effect of Divorce in Family Life

The present research is undertaken for investigating the effect of divorce in family life especially on child. For the fulfillment of the objective, the national and international articles, book and journals were reviewed. For this secondary literatures were used. Study show that divorce is always a complex matter in Nepal. Here, marriage is considered a sacred bond and divorce is considered an evil act, however, the divorce rate is increasing. The research has revealed that the circumstances of children after their parent's divorce gets troubled, disturbed and challenged, they are subjected to mental torture, have problems with their education and childcare. It may arise due to the absence of parents. So divorce can be a major factor of concern.

Judicial attitudes towards foreign domestic helpers in the Hong Kong criminal courts

ABSTRACT Within the Hong Kong media context, Ladegaard (2013) has observed that: Employers’ crimes against FDHs are consistently mitigated and explained, whereas FDHs’ offences against their employers are characterised as evil actions committed by ‘aliens’ with a flawed character. Deploying a content analysis methodology, in this article we ask: does the discrimination and stereotyping which foreign domestic helpers (FDHs) suffer in Hong Kong society permeate into judicial sentencing remarks in serious criminal cases involving FDHs as either perpetrators or victims? Surprisingly, we answer this question negatively. Nonetheless, the language used by judges in a few decisions did betray ingrained social prejudice against FDHs. The findings also tend to counter our expectation that the decisions would be either explicitly partial to employers or portray individual employer-defendants as aberrant members of an otherwise upstanding social group. Several decisions under analysis identified the inherent potential for the victimization of both employers and FDHs and encouraged systemic reform. However, most judgments did not call attention to the social and legal context of FDHs’ employment.

امام ابو الحسن الماوردیؒ کے مصادرتفسیر اور منہج واسلوب : سورۃ النساءکا اختصاصی مطالعہ

"The chapter of An-Nisa (Women) in the Holy Quran is not limited to a single theme, but encompasses various subjects, including an important topic addressing the rights and responsibilities among relatives. It begins with a brief account of human history before elaborating on the rights and regulations pertaining to family ties and relationships. The exposition starts with a concise historical account of human origin, emphasizing that all humans are the offspring of Prophet Adam (peace be upon him). Hence, there exists a familial relationship among all humans. Whether the relationship is close or distant, there is a bond of kinship between individuals. The rights of relatives are discussed, including the guidelines concerning orphans. The responsibilities of the guardians of orphans are emphasized regarding their care and upbringing. Similarly, the rights of women are discussed, encompassing marriage, inheritance, and protocols to be observed during conflicts between co-wives and in the event of a husband's death, ensuring the rights of the widowed woman and other related matters.
 Furthermore, social issues affecting Muslims are discussed, such as financial matters, defense in times of enemy attack, establishment of justice, fulfillment of trust, and some basic rules regarding the prohibition of alcohol. Additionally, certain primary rules and regulations related to worship, specifically concerning prayer, cleanliness, and prayer during fear, are addressed. Alongside, there is a discussion about Jews, hypocrites, and some of their characteristics. Within these regulations, preaching and advice, encouragement for good deeds, caution against envy, and similar admonitions to refrain from evil actions are also highlighted.

The Problems of Divine Manipulation

Abstract Many Christian theologians believe in the existence of cases of divine hardening and divine election, where God either actively contributes to human evil or preordains it. God seems to act like a manipulator, who first covertly incites or determines people’s evil actions and then condemns those actions and punishes the wrongdoers. I raise three questions regarding such cases: (1) how can humans be responsible for wrongdoings that are determined by God via either direct involvement or predestination; (2) is God justified in using covert manipulation to achieve his goals; (3) how can God judge human evil, if God predestines them or actively incites humans to commit evils? The article outlines two cases of supposed divine manipulation, discusses the general nature of manipulation and then examines each question outlined above. The argument is that the problems surrounding divine manipulation present significant challenges to especially those Christian theists that subscribe to divine determinism.

Is God's prescription of eternal hell for kâfirūn (infidels) in the Quran evil? Contesting Aijaz's understanding of kufr (infidelity) and an analysis of eternal punishment in the Quran

AbstractThis article concerns the problem of eternal hell in Islam as an aporetic problem of evil with a focus on Aijaz's description of the Islamic soteriology. I contest his description of Islamic culpability and his claim that all non-Muslims are regarded as kâfir and consigned to eternal hell. First, I aim to illustrate the pitfalls in his line of argumentation such as crude generalizations and selective reading of the Islamic sources, which seem to render his argument a strawman fallacy. I offer a more accurate analysis of the Islamic view, by arguing that only a limited group of people who fight against truth through evil actions are considered as kâfir. Second, building on my analysis of the notion of kâfir, I address the question whether God's perfect love and wisdom are compatible with limited salvific exclusivism. Thus, I aim to elaborate on the rationale behind the prescription of eternal punishment for the kâfir in the Quran in the rest of the article, by arguing that the kâfir is incapable of genuine repentance due to his character formed by his free choices. This, in turn, makes it impossible to achieve retributive justice through a finite punishment concerning the kâfir's evil actions.

Sayam as a Sanction Model Against Children in Conflict with the Law in Aceh

The Acehnese people use the sayam sanction approach to conflict resolution. Sayam is an Acehnese cultural framework influenced by Islamic values, which are still being implemented and were strengthened by Aceh Qanun Number 9 in 2008. This descriptive study of sayam as a model of sanctions for children in conflict with the law aimed to describe the characteristics of an individual involved, situation, symptom, or group in society. The juridical review is used because various factors influence applicable legal rules. According to the study's findings, the resolution of cases involving children in conflict with the law in Aceh is still carried out using sayam sanctions with three methods. In the first model, the resolution of cases involving children in conflict with the law is handled by the head of the family whose child is in conflict with the law with the family whose child is the victim. The most basic form of dispute resolution is recognized as a hereditary tradition still used by the community. In the second model, the victim child's parents report the perpetrator's evil actions against their children to the keuchiek (the head of the village). In this dispute resolution model, the active role of the keuchikas customary stakeholders and village leaders is more prominent. The third model in the sanction application against children in conflict with the law involves the Police. The Police actively supervise conflict resolution until a decision is reached at the gampong (village) level. However, in this resolution model, the Police are not actively involved in making decisions.

Contribuții la studierea mitologiei după răspunsurile corespondenților maramureșeni la chestionarele lui Ion Mușlea

Our research is focused on the answers of the correspondents from Maramureş to Ion Muşlea’s questionnaires, which provide us with information about two categories of mythological beings, some complex, and the second group of lesser importance. In our research, we reserved a wider space for complex mythological beings: the Forest Girl, around whom a real mythology was embroidered, the Night Man, the Marţolea, the Undead, the Werewolf. I have reproduced information, even being brief, related to the secondary mythological beings: the Fantastic Peoples, the Lunatic, the Merciful, the Death, the Plague, the Smeul, the Dragon. In our research, we gave importance to new and rare information, emphasizing their purpose to complete the mythological substratum of the beings represented in the answers of the correspondents. In our research, synthesizing the information, we first analyzed the beliefs about the origin of these evil beings, those that reflect the way they are imagined in the people, their characteristic features, evil actions and means of defense and confrontation. In order to render the mythological substratum of these demons as complex as possible, we have reproduced legends and stories, some of which arouse special interest. The study of this compartment of Maramureș mythology reveals to us a complex, archaic and synthetic universe of thought, in which myths, beliefs, superstitions, legends, the cult element of fire and hearth, water, earth, elements from nature, elements of popular cosmogony, of magic and sorcery.

The Mouseiad and Other Mock Epics [Myszeis

<i>The Mouseiad and Other Mock Epics</i> [Myszeis

Question of Dispensation of the Intrinsically Evil Acts According to St. Thomas Aquinas

If some action is intrinsically evil, it lacks all moral goodness. This act keeps some physical goodness in the sense that it is real, but it suffers from a real deficient moral disorder. It is morally evil in its essence because its moral privation shapes its objective character. Its disorder defines the act at its core. Such an act is not only affected by evil; it is constituted by evil. The evil shapes the formality and the identity of the action itself. St. Thomas Aquinas argues that these actions cannot be rightly performed under any circumstances and for no end. However, could Almighty God in some specific situations give a dispensation from the negative absolute prohibition? Some biblical cases seem to support this explanation. In many morally difficult situations, some kind of mental reservation, or dispensation that would render an otherwise evil act at least morally permissible, might be very convenient. Aquinas explains that God cannot dispense from the precepts of the decalogue because he would deny himself, who is Justice itself. We will see how it was possible to order Abraham to kill his son and other similar morally disputed cases. Later, we will consider cases of lying and fraud, which frequently appear in the Bible.

Effects of Money Politics on Party Primaries in Nigerian 2019 General Election: Reflections on All Progressives Congress (APC) and People's Democratic Party (PDP)

Money politics has become an acceptable norm and a part of Nigerian political culture before and after the conduct of general elections since the resurgence of the democratic rule in the Fourth Republic (1999). The nature and dimension of money politics have taken a new picture in Nigerian politics during the party primaries in preparation for the 2019 General Election, particularly between the two major contending parties; the All Progressives Congress (APC) and the Peoples Democratic Party (PDP) who were involved in excessive use of money unprecedented in the history of Nigerian politics during the party primaries in September and October 2018. This work investigated the role of money in determining the outcome of party primaries in Nigeria in the ruling APC and the major opposition PDP and how it will affect the General Election in 2019. The research used a quantitative method of data collection and analysis. Both the primary and secondary sources were used during the conduct of the research. The data obtained were grouped in a thematic form where a simple tabular percentage was used for interpretations and results. The research discovered that there was an extraordinary deployment of money from the state-owned resources by politicians to arrest their campaign expenses and political ambition. In the process, vote-buying and excessive spending violated the electoral process and deprived the electorates of getting credible candidates in the parties' primaries. The research recommends that there is a need for a more aggressive and severe sanction on all politicians that are found in this evil act. The work also realized the serious need for massive public enlightenment on the evil of money politics.

Arendt, Améry, and the Phenomenology of Evil

ABSTRACT Contemporary accounts of evil attempt to identify features or properties that transform an act of wrongdoing into an act of evil. What is missing from the discussion, however, is a phenomenology of evil that engages with the standpoint of the subject that undergoes evil. This paper discusses basic themes for a phenomenology of evil through a critical comparison between Hannah Arendt and Jean Améry’s respective conceptions of evil. Central for this discussion is a claim Arendt and Améry share: evil destroys subjectivity and undermines trust in the world. Furthermore, both argue that the perpetrators of evil inhabit a distorted moral framework. They differ, however, insofar as Améry foregrounds the subject that undergoes evil, a standpoint that remains tacit in Arendt’s account. Recounting his torture by the Gestapo, Améry reveals how embodied subjects experiences evil and how it is in light of these experiences that perpetrators of evil should be understood.

The Phenomenology of Evil in language

The existence and non-existence of evil, as an eternal and timeless problem, are linked to the existence of mankind. Many theories arose from the ancient times until the 20th century to explain evil, as it is complicated philosophical issues. A Secular and contemporary framework of evil was not formed until the eighties of the last century which viewed man as the doer of evil actions and also recognized language related evil actions that have harmful and negative impacts. By settling the defects of the ontological and moral treatments of wickedness, (Claudia Card) was able to formulate a phenomenological and moral theory of evil that defines it as a human act that has negative impacts, and is committed intentionally as a harmful mistake by a drive that bears responsibilities. In philosophical thoughts phenomenology is a relatively new scheme that was established by (Husserl) in the first half of the twentieth century, that focuses on objective research on mental phenomena of human actions that can be sensed through their effects.

Developing the Dead: Spirit Photography, Mormonism, and Noise

Developing the Dead: Spirit Photography, Mormonism, and Noise

The Witch in the Closet: Disney's Frozen as Adaptation and Its Potential for Queer and Feminist Readings

The Witch in the Closet: Disney's <i>Frozen</i> as Adaptation and Its Potential for Queer and Feminist Readings

Augustine, Thomas Aquinas, and Duns Scotus on the First Cause of Moral Evil

While it is unproblematic that someone evil causes further evil, it is difficult to explain how a good person can cause his or her first evil act. Augustine, denying that something good can be the cause of evil, concludes that the first moral evil has only a ‘deficient cause’, not an efficient cause, which is to say that it has no explanation. By contrast, Aquinas and Scotus hold that the first moral evil has a cause, that the cause is something good, and that it is an efficient cause: the will. For Aquinas, the will can cause its first evil act only if it is momentarily non-culpably deficient, in that it does not make the intellect actually consider the moral rule relevant to the choice. For Scotus, no such occurrent deficiency is presupposed in the will causing its first evil act; the will’s freedom suffices. Yet there is surprising agreement: at bottom, Aquinas and Scotus both trace the first moral evil to the will’s ability for alternatives and no further. Thus their view converges with Augustine’s claim that evil ultimately has no efficient cause.