Moral Alienation Research Articles

МОРАЛЬНЕ ВІДЧУЖЕННЯ ЯК ПСИХОЛОГІЧНИЙ ЧИННИК КОРУПЦІЇ

The purpose of the study is to consider moral alienation as one of the psychological mechanisms used by corrupt officials to justify their actions. Research results. The article examines the general mechanism and components of the alienation of moral responsibility, as a phenomenon that is constructed in the experience of a corrupt person and protects his self-esteem at the expense of not applying internal moral sanctions to himself in the conditions of opposing his own behaviour to generally accepted moral norms. The existence of a cognitive mechanism that reinterprets morality in a person in such a way that moral self-regulation is blocked or even does not work has been revealed. Alienation of moral responsibility is presented as an important psychological construct, the application of which to the description and explanation of such a socio-legal phenomenon as corruption is productive and useful for predicting corrupt behaviour. Conclusions. Foreign studies were analysed, which show various contexts of corruption implemented in recent years; a grouping of the collected scientific material was carried out, taking into account the great heterogeneity of the presented works, and those of them were singled out, which reveal precisely the psychological perspectives of the given topic; the largest thorough empirical studies are analysed; a synthesis of the obtained material was carried out and further possible directions of scientific research were determined. Key words: justification, cognitive reconstruction, corruption, moral selfregulation, moral alienation, moral standards.

The Reflection of Dostoevsky’s Underground Man in Faulkner’s Sartoris

This article is devoted to the comparative typological research related to the ‘Underground Man’, as featured in the works of F. Dostoevsky and W. Faulkner. Based on the study of the phenomenon of moral alienation – the “underground” embodied in the character of the storyteller in Dostoevsky’s novella, Notes from Underground – we identify its reflection in Faulkner’s novel, Sartoris. The relevance of this study is due to the importance of the “underground”, which has not lost its significance in either Russia or the West. The character of the Underground Man, admittedly archetypal, has become part of the vocabulary of modern culture, and the novella Notes from Underground is rightly called the prologue to twentieth-century literature. The novelty of the present study is that, despite the existence of a number of works focused on the study of the “underground” in the literary world of Dostoevsky, and the wide scope for a comparative analysis of the works of Dostoevsky and Faulkner, the problem of the “underground” has not previously been considered from this perspective. This study draws on a number of methodologies alongside the comparative typological, including the doctrine of archetypes originated in late antique philosophy, the theory of archetypes first developed by C. G. Jung, and the archetypal approach found in literary criticism. As the results of the study show, in the archetypal character of the Underground Man, the model of “underground” consciousness is clearly expressed (Man-god consciousness, one’s own inconsistencies with the ideal, cruel self-punishment and aesthetization of it, estrangement, and spiritual decay) and may be defined – in a broad sense – at the stage of the formation of an “underground” worldview; and in a narrower sense – when complete moral alienation results in a state of “underground”. Idealization of the past, depicted in Sartoris (the “heroism” of young Bayard, the symbolic “deafness” of old Bayard, the “serenity” of Narcissa, the infantilism and desire to hide from life in a house surrounded by cedars demonstrated by her brother Horace), is functionally similar to the feeling of “sublime and beautiful” by the Underground Man of Dostoevsky and reflects the Man-god consciousness leading the characters of the novel to moral estrangement (“underground” in the broad sense). In the character of young Bayard, the “underground” matrix is fully realized, which allows us to define him as the actual Underground Man (“underground” in the narrow sense).

Moralism and Monarchism: Visions of Power in 18th-Century Russia

Moralism and MonarchismVisions of Power in 18th-Century Russia Konstantin D. Bugrov (bio) The time-honored tradition of writing the history of Russian political thought as the history of constitutionalism describes it as a sequence of reform projects, unsuccessfully trying to circumscribe autocratic power with the use of new theories and concepts exported from the West. Marc Raeff depicted modernization in Russia by emphasizing the contrasts between Anglo-Saxon liberal individualism and continental collectivist "state dirigisme," yet the attempts to construct an effective Polizeistaat were halted by the autocratic monopoly of personalized power.1 David Ransel has spoken of the "paradox of a would-be reformer" characteristic of the political culture of 18th-century Russia.2 Some researchers insist that the principal conflict within Russian political thought in the 18th century was between absolutist arbitrariness and legal, procedural limitation.3 If the history of Russian political thought revolves around the problem of the unlimited power of the autocrat, then its key problem is the juxtaposition of arbitrariness and law. As Elise Wirtschafter puts it, "in a society in which property rights carried no judicial or administrative authority beyond the family estate, the development of an educated populace capable of employing reason to make independent judgments produced an abstract philosophical form of politics, [End Page 267] concerned more with moral principles than with the routine functioning of institutions."4 Morals are here juxtaposed with politics. Yet "moral alienation" could also lead to "rebellion."5 Thus political processes in the Russian Empire were supposedly shaped by collisions over moral issues, in which the expectations of enlightened elites collided with the severe reality of an increasingly bureaucratizing machinery of power. In this article I seek to capitalize on Wirtschafter's concept of "moral monarchy," elaborated in The Play of Ideas in Russian Enlightenment Theater. I consider Wirtschafter's analysis of 18th-century Russian political culture convincing, and I might add that monarchist moralism existed in a variety of genres, enabling the Russian elite to discuss a broad range of issues. While Wirtschafter analyzed 18th-century dramatic pieces, I concentrate on a general study of political texts of the period, including panegyrics, odes, dramatic pieces, and administrative projects. This article does not attempt to describe the whole range of ideas and concepts of 18th-century Russian monarchism. Such a task is far beyond the scope of any journal article. What I am trying to do is provide a reflection on certain political lexicons (or, to use J. G. A. Pocock's expression, "conceptual vocabularies"), manners of speech that—I would argue—were used by the elites of 18th-century Russia to describe the empire's political order.6 These political lexicons overlapped, and the same author could borrow concepts and rhetorical figures from different manners of speech, while conceptual similarities of these vocabularies allowed them to fuse effectively. The second section of the article, however, aims to correct Wirtschafter's concept of moral monarchy to some degree. The tensions that led the Russian elite to "rebellion" were, in my mind, not hidden in the mechanism of moral monarchy, which constantly promoted reconciliation rather than revolution. Its praise of peace and desire to avoid conflicts (I mean, of course, the rhetoric of conflict, not the actual practice of social conflict) were the foundation of moralist monarchism. Thus a radical change in political culture was to be found in the development of alternative political lexicons that would emphasize conflict as a legitimate social regime. In the last section of this article I briefly investigate the example of such a lexicon: Machiavellian civic republicanism. [End Page 268] The Conceptual Lexicons of 18th-Century Russian Monarchism The first was the providential lexicon of church preachers and bishops. Religious legitimation was historically important. For example, Giovanni Maniscalco Basile, in studying the political ideology of 16th-century Russia, writes of an "elastic ideological structure," which established that "the ascendant justification of power (i.e., in the Zemskie Sobory between the end of the 16th and the beginning of the 17th century) but also the descendant one (from God to the car´) mix, expanding the (absolute) power of a car´, whose authority derives directly or indirectly from God."7 The...

PECULIARITIES OF MORAL DISENGAGEMENT MECHANISMS REALIZATION IN ADOLESCENCE

Relevance. The spread of deviant behavior and violations of moral norms by adolescents increases in the transitive informational society with high variability of socialization forms and moral standards. These violations are declaratively accepted by teenagers while they maintain a positive moral self-esteem. The implementation of behavior that goes beyond the boundaries of accepted moral standards indicates a violation of moral self-regulation associated with a special attitude to one’s act according to the type of moral alienation. A. Bandura proposed a model to justify immoral behavior where moral disengagement mechanisms are highlighted, providing support for positive self-esteem and self-respect. The selected moral disengagement mechanisms are actively used in adolescents to explain their own and other people’s immoral behavior. Objective: to determine the characteristics of the preferences of moral disengagement mechanisms in adolescence and youth. Research goals: analysis of preferences of the moral disengagement mechanisms, age dynamics analysis of moral disengagement mechanisms, gender differences analysis of preferences of the moral disengagement mechanisms, analysis of the psychometric parameters of the questionnaire of moral disengagement mechanisms. The following methods were used in the study: the method of moral disengagement mechanisms by S. Moore in the Russian-language adaptation by Ledova Ya.A. and colleagues, the methodology “Justice and care” (author S.V. Molchanov). Participants. The study involved 551 adolescents aged 14 to 17 where 346 (62.8%) were boys and 205 (37.2%) were girls. It also surveyed 230 senior students of universities. The following results were obtained: the characteristics of preferences were analyzed and a hierarchy of mechanisms of moral disengagement mechanisms was identified; various groups were distinguished by the nature of preferences of moral disengagement mechanisms; age dynamics of preferences of moral disengagement mechanisms were determined ;gender differences in the preferences of moral disengagement mechanisms are highlighted; the psychometric parameters of the used methodology were analyzed; the possibilities of its use was demonstrated.

Risk factors for the emergence of moral alienation of students in the educational environment of a modern university

The problem of alienation of youth from traditional cultural and moral values is one of the urgent in the modern information world. For a comprehensive solution to this problem in the educational process of the university, it is necessary to determine the risk factors emergence for the moral alienation of students. The article reveals the content of the main risk groups: 1) external risks caused by the general cultural tendencies of the modern world (the sociocultural crisis of the information civilization associated with the loss of a stable worldview by a person); 2) information risks arising from the use of information technology (massive impact of rapidly growing volumes of heterogeneous information; attractiveness of the virtual world); 3) organizational and pedagogical risks caused by negative phenomena in the educational space (low level of professional competence; irrational organization of the educational process); 4) psychological risks associated with factors of causing psychological damage to students in the process of interpersonal relations (professional burnout of a teacher; authoritarian management style; psychological violence, low self-esteem of a student). The results of the study allow us to identify the main areas of pedagogical activity on the prevention of moral alienation of students at a university.

Культурные ассимиляторы как техника работы педагога-психолога в поликультурном взаимодействии современной семьи

The realities of modern life are such that the culture of consumerism and alienation penetrate into the sphere of intrafamily relations and provoke a crisis of the moral alienation of the adolescent, which complicates the intergenerational transmission of values. As a result, there is a discrepancy between the value systems of the generation of “children” and the generation of “parents”, which is recognized as an intergenerational value gap. This leads to a cultural distance between children and parents, to misunderstanding and intra-family conflicts. We propose to consider this difficult situation through the prism of multiculturalism, and look for a solution to the problem in multicultural interaction. The pedagogical psychologist, accompanying overcoming the crisis conditions of the teenager, can help to improve mutual understanding between parents and children, using the technique of cultural assimilators. In situations of intra-family interaction, cultural assimilators solve the problems of adult cognitive orientation on the characteristics of adolescent subcultures. The article provides a rationale for the use of assimilators, describes the methodology for compiling and applying cultural assimilators by teachers and psychologists, and gives the first results of work with cultural assimilators.

Joining the Party for a More Powerful Left

Joining the Party for a More Powerful Left

"The life of such dead things": Psychological Obsession in Swinburne's "Félise"

In an 1867 article for the Contemporary Review entitled The Morality of Literary Art, which lamented the current penchant of London literati for severing artistic endeavors from moral sense, science writer and literary biographer H. A. Page condemned A. C. Swinburne's isolated imagination, his sameness of subject matter and atmosphere, and the morbid self-consciousness that pervaded the poet's infamous 1866 Poems and Ballads. For Page, such traits epitomized the egoism and immorality of modern English literature, possessing value only as a series of psychological studies better relegated to the province of science rather than art. (1) In his denunciation of Swinburne's absolute want of true variety, Page, echoing many of the poet's critics, utilized the language of emerging mental science to diagnose the psychological obsessiveness of both poet and poems. (2) By 1810, psychological obsession had become a medical disease termed by French physician Jean Etienne Esquirol; it described a condition of mental and moral alienation in which the mind fixated on a single object or idea, excluding all others. Page's recognition of the insular, unvaried morbidity, or diseased state, of Swinburne's poetics reflects Esquirol's theorization of the obsessive psyche as one of insanity, a theorization with which, given Esquirol's popularity and mental science's intimate relationship with poetry and biographical writings, Page was no doubt familiar. (3) While Poems and Ballads was most widely condemned for fleshly obscenity, accusations of madness and mania almost without exception can be found alongside those of explicit sensuality in the critical reviews. I neither intend to argue for, nor am concerned with, direct routes of influence between Swinburne and this burgeoning mental science, but through primarily an analysis of Felise, a poem of the 1866 collection, will examine the various ways literature and Victorian mental science often converged on many of the same themes and ideas, with particular regard for Esquirol's concept of monomania. Consideration of Felise's monomaniacal character both enables readers to understand more fully the psychology of the lyric's speaker in relation to many of Poems and Ballads' more obsessive personas and unveils yet another aspect of Swinburnean moral and cultural subversiveness. Although Esquirol's 1838 magnum opus Des Maladies Mentales--which houses his most detailed examination of monomania--remained untranslated until 1845, his prior work was greatly admired and referenced by his English counterparts, among them the eminent James Cowles Prichard and John Conolly. (4) Plagued by chronic cerebral affections ... characterized by a partial lesion of the intelligence, affections or Esquirol's monomaniac labored under a false principle without deviating from logical reasonings. In other words, monomania described an individual who enjoyed complete sanity save for one exclusive, fixed and permanent delirium, the nature of which encompassed all the mysterious anomalies of sensibility and was, indeed, synonymous with any exaggerated expression of mental or physical passion. (5) While generally attributed to a physical lesion, monomania was primarily understood as a failure of the will, or self-control, rather than the body's inability to function properly. Predicated on self and social alienation, monomania was thus frequently correlated with individual immorality and social irresponsibility. By the time Swinburne published Poems and Ballads in 1866, the medical disease had become integrated into the social and cultural fabric of the Victorian age, evident in how literary critics like Page often ascribed Swinburne's lack of poetic variety to moral degeneration and criminality. Nevertheless, the monomaniac's perceived removal from the social and moral standards of society was challenged by Esquirol, who argued that no difference in kind existed between individuals on either side of the asylum walls. …

Jean-Jacques Rousseau’s “Post-Marxist” Critique of Alienation

It is widely recognized that although Jean-Jacques Rousseau mainly uses the idea of alienation in the sense of giving away or selling, ' his presentation of man in society foreshadows, to some extent, the concept of alienation as it is elaborated by Hegel and Marx. Friedrich Engels was the first to identify Rousseau as precursor of Marx, detecting dialectical interpretation of history in Rousseau's depiction of man's political development in the Discourse on Inequality. He argues that the revolutionary stages of that development perform a negation of negation.2 On the one hand, the institutional and governmental changes of history alienate man from the equality and independence of nature, finally leading to an extreme situation of slavery and despotism, and, on the other, by making all men equal again through their common enslavement, they provide the conditions necessary for man to unite in order to overcome that oppression and reach higher state of unity. Engels believes that, for Rousseau, that unity is to be found in the principles of the Social contract. While his reading importantly emphasizes, as Jean Starobinski remarks, the coherence of Rousseau's political thought, it is important to remember that Rousseau insists on the hypothetical character of his account of history and therefore conceives revolutionary change as mere possibility rather than as predetermined outcome.3 Marx, for his part, did not share Engel's reading of the Discourse, preferring to read Rousseau, like Hegel, as philosopher of the Enlightenment committed to the abstract natural rights of man, whose realization, during the course of the French Revolution, marked the political victory of the bourgeoisie.4 Both Starobinski and Bronislaw Baczko, while not wishing to present Rousseau as Marxist before the fact, implicitly question Marx's account of him, suggesting the deep connection between his conception of history as series of class struggles checked by the rule of capitalist ideology and Rousseau's depiction, in the second part of the Discourse, of the development of private property and social inequality.5 They argue that Rousseau does not necessarily provide philosophical or sociological theory of alienation, but phenomenological description of social man's alienated condition. Man's alienation comes from what they view as the inauthentic world of appearances where man can only perceive himself and define his needs and desires through the medium of others. Man becomes estranged from the immediacy and autonomy of his natural existence to live totally externalized in the gaze of his fellow men. Starobinski highlights the correlation between man's moral alienation and his economic progress: man's loss of control over the product of his labor coincides with his progressive loss of autonomy and increasing subjection to the will of others. In line with Marxist interpretation, both Starobinski and Baczko interpret civil man's alienation as an accidental phenomenon resulting from social corruption and depravity. They consequently identify in Rousseau's political writings desire to transcend our alienated state and reach mode of community that recovers, on rational and conventional basis, the immediacy and transparency of the irretrievable state of nature. While fully acknowledging the significant parallels that exist between Rousseau and Marx, this article aims to demonstrate how Rousseau's depiction of the human condition perhaps approximates more to the reworking and transformation of Marx's concept of alienation provided by Jacques Lacan and subsequently developed by Slavoj Eizek. It is the key differences between the social and political theories of Rousseau and Marx that link Rousseau more closely to these twentieth century thinkers. First, unlike Marx, as Robert Wokler affirms, Rousseau gives great importance to language as determinant of man's behavior and identity, seeing his alienation in the unstable and ambiguous realm of signs as the condition of his insertion into the social. …

Historia y valor de la ironia en luces de bohemia

In this article the function of irony, the key trope of Valle-Incl�n's first esperpento, Luces de bohemia, is compared to the ways in which money operates in Spanish society at the beginning of twentieth century. Through irony the esperpento turns historical values into literary episodes, thus translating history into literature, socio-economical conditions into aesthetics. The author shows the process of moral alienation conveyed by the commodification of life and art. Through continuous economical transactions on which plot and action are based in this play, Valle-Incl�n criticizes the insertion of Spain into the modern capitalist world.

Introduction

Introduction Jean-Michel Rabaté On April 28, 2005, a group of writers and scholars left Philadelphia for Utica, New York. The goal of the trip was a conference jointly organized by Steve Yao of Hamilton College and Michael Coyle of Colgate University on the theme of "Ezra Pound and Education." In the car were Rachel Blau Du Plessis, Massimo Bacigalupo, Bob Perelman, and I. The five hours or so it took to drive North were occupied by animated discussions of literature, politics, feminism, modernism, and of course academic gossip. Given some potentially contentious topics and in spite of Pound's own agonistic views, nobody fought, a spirit of poetic camaraderie reigned until the end. I am mentioning this because one of the wonderfully positive outcomes of the trip and the conference was that Rachel agreed to become one of the jml editors, and I want to welcome her warmly here. It was a perfect coincidence that made us bridge the gap between creative writing and cutting edge scholarship, and that was also the focus of the conference. For at Hamilton and Colgate we did not only hear papers, most of which were brilliant and informative, on Pound's many-faceted activities, but poetry was also given pride of place. Bob Perelman, Charles Bernstein, Stephen Romer, and Rachel all read their poems, Rachel quite dramatically in the Hamilton campus chapel late at night. The general theme of the Pound conference has some relevance to the contents of this issue that spans a whole modernist spectrum, from early modernism with Eliot's "Love Song of J. Alfred Prufrock" to so-called "postmodern" novels like Kundera's recent books and Houellebecq's notorious Elementary Particles. While the ironical revisionist readings of these contemporaries tend to question the value of modernism as a whole, most modernist writers themselves insist on the pedagogical value of their writings. This has been demonstrated in a beautiful book written by one of the Pound conference participants, Gail McDonald, Learning to be Modern: Pound, Eliot and the American University [End Page iv] (Oxford University Press, 1993). The issue could be phrased first as: "What can one learn from modernism, has it still something to teach us today?" but also as: "How should we teach these canonical modernist texts, especially when they themselves insist on their pedagogical function?" Should this be done via a new literary history; American, British, or international politics; formalist close readings; or by choosing new philosophical, ideological, or theoretical handles? Finally, what does it mean to learn to be modern, if modernism can be seen as a literary struggle with a more radical modernity? These questions have all been treated in one way or another by the authors of the essays gathered in an issue that takes modernism as a point of departure. For most modernist writers, learning to be modern would begin with the elective discovery of strategic predecessors. One of them, put forward relentlessly by Mikhail Bakhtin in his groundbreaking theory of the modernist novel, was Dostoeysky. Here, Peter Lowe examines how Dostoyevsky's Crime and Punishment left a lasting impact on one of the best known modernist poems, "The Love Song of J. Alfred Prufrock." Eliot borrowed the crucial paradigm of the moral alienation followed by the liberating confession of a young man who feels he is the victim of his environment, a soulless metropolis. Of course, Prufrock never confesses, but his being a "non-Raskolnikov" adds crucial depth to his being a "non-Hamlet." Even if Eliot had read the novel earlier than was thought and in French translation, its influence accompanied him during the years when he was drafting his "Love Song." Its "insidious" streets owe as much to St. Petersburg as to Paris or Boston; the metaphysical theme embodied by Lazarus is deepened with the quest for salvation and rebirth stemming from a truly guilty conscience. Eve Sorum compares Eliot and Woolf and sees them united by a common masochist esthetic. From Eliot's notion of the "surrender of the self" to Woolf's embracing of pain as a key to literary creation, a hidden tradition of glorious passivity seems to provide a foundation for the esthetics of modernism. This...

The Death of the Working-Class Hero in Mary Barton and Alton Locke

The Death of the Working-Class Hero in Mary Barton and Alton Locke Anne Graziano After long complicated narratives, the working-class heroes of Mary Barton : A Taie of Manchester Life and Alton Locke, Tailor and Poet end up dead. Embittered by the failure of the Chartist petition of 1839, John Barton slips into opium addiction. When he and his fellow trade union delegates fail in their attempt to negotiate with the factory owners, John Barton murders the mill owner's son on behalf of the delegates. He then suffers from a bad conscience, addiction and starvation. He begs forgiveness of his victim's father and recognizes the error of his political and moral ways. Finally, his starved body metes out its own justice, and he dies. Alton Locke's death represents a long-term effect of infectious contacts , both literal and figurative. After a period of spiritual and moral alienation associated in part with Chartism, he falls into a suicidal funk. He attempts to save a debauched tailor and in the process catches typhus. After a tumultuous dream life, he wakes up and is saved. Yet the infection had already marked his weak form, and Alton Locke dies on the way to the New World. Thus although the narratives clearly diverge in many ways—and most clearly in the Chartists' commitment to their politics— Mary Barton and Alton Locke both represent long, drawn-out narratives of the death of the working-class hero. Critics have described the fate of these heroes as the effect of the political sympathies of the middle-class writers. In his influential work from JNT: Journal of Narrative Theory 29.2 (Spring 1999): 135-157. Copyright O 1999 by JNT: Journal of Narrative Theory. 136 j N T the late 1950s Culture and Society, Raymond Williams set the critical stage for discussions of these works. Beginning with a sympathetic representation of the plight of the working class, Gaskell, he argues, ends with a middle-class perspective on Chartist radicalism. Williams suggests that the novel suffers at the level of form and content when Gaskell turns from representative working-class concerns within John Barton's plot to the murder and Mary Barton's romances. Although more quickly dismissed by Williams, Alton Locke is also said to suffer from a retreat from politics. He contends that in both novels an early sympathetic perspective of the working class and sources of radical politics turns into direct condemnation . In a remark on Gaskell's novel, but one that might also pertain to his reading of Kingsley's work, William asserts that in the course of the novel "the flow of sympathy with which [the novelist] began was arrested" (89). ' The political views of the two Victorian writers provide grounding for Williams' analysis of the novels. Both writers professed a sympathy with the working class and their efforts of self-representation. Yet both contested the violent means that Chartism potentially and directly entailed.2 In a letter written in late 1848, Gaskell suggested that she was afraid of the influence Mary Barton might have with regard to the antagonism between the classes; her preface to Mary Barton also indicates that she sees political violence enacted by the working class as sinful "revenge" rather than potentially justifiable political acts (37). Although he at one point claimed to be a Chartist in his effort to convince workers of his sympathy, Kingsley was part of a group of Christian socialists who ultimately felt that aristocratic leadership was necessary to initiate reform and direct workingclass interests. As a journalist and a novelist, he expressed support of Chartist endeavors, but felt that "physical force" advocates were deeply misguided.3 Clearly the authors' professed antipathy to extreme measures of working -class radicalism encourages us to read the Chartist heroes' fate as a direct product of middle- or upper-class loyalties. Yet if we attend more closely to the patterns of the heroes' dismissal, we will see that the narratives are more complicated than transparent expressions of the writers' political conservatism. The novels clearly represent narratives of decline in which potentially heroic representatives become criminals and diseased remnants of their former potential selves. Yet I would argue...

The Decline of a Moral Regime

Chinese political culture has undergone profound changes since the Great Leap Forward (GLF) Campaign in 1958. The campaign extended the scope of the Chinese moral regime to its extreme. Ironically, the failure of the GLF destroyed the moral consensus in Chinese politics, undermined the myth of a supreme leadership, bred moral alienation in the masses, and more importantly, led to cadre corruption. This article sets out to examine the interaction between economic development strategy and political culture in China, constructs the logic of moral decline in that society, and documents the signs of the decline.

Moral Theory and Moral Alienation

Moral Theory and Moral Alienation