Moral Decency Research Articles

Role of Remittance in Gender Transformation- A Study of Women Labor Migration in Pokhara Metropolitan City

The power, authority, and empowerment attained with the aid of economic capitals not only aids in the transformation of gender roles, but social and cultural capital also facilitates various facets of life, including: the standard of education, the types of employment involvement, the level of awareness, the types of family living, and the modes of interaction. As a result, both benefits and drawbacks can be found in the daily lives of both migrants and non-migrants due to the growing trend of female labor migration. In a traditionally patriarchal nation like Nepal, the migration of women for labor raises moral concerns about their moral decency as they struggle to reintegrate into their families and communities. The gender shift in the slum community of Pokhara Metropolitan City, Nepal, is the main emphasis of this paper's examination of the various features of remittances and ways through which they are transferred. Particular focus is placed on the conversion of economic capital into social and cultural capital as well as the function of proxy managers in managing household duties and remittances. Data from both secondary literature and original sources are used to support the arguments made here. The data came from 199 households of women migrants' families who had moved away at least three years prior to the survey, which was conducted between March and July 2022. The data collecting and analysis techniques used were both quantitative and qualitative. The numerous facets of remittances are examined in this paper. The findings explain the diverse forms of capital accumulation and how women gain more influence in various spheres of social life. The study also offers a more nuanced view of how women are becoming more involved in household decision-making as a result of economic empowerment and how to address forthcoming socio-cultural barriers that prevent their engagement in public sphere.

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GRATIFIKASI PELAYANAN SEKSUAL SEBAGAI TINDAK PIDANA KORUPSI

ABSTRACT This thesis research aims to analyze one of the types of criminal acts of corruption contained in Law Number 31 Year 1999 on the Eradication of Corruption which is amended by Law Number 20 Year 2001, which is about Gratification, in particular the provision of sexual service gifts in some cases of corruption.The issues raised in this study are whether the provision of sexual services received by public servants or state officials can be categorized as gratification and become a criminal act corruption. This study also aims to analyze the provision and regulation of legal sanctions for perpetrators of the gratificationof sexual services in Indonesia This study uses the type of normative legal research (normative legal research) because it is still less clear about the regulation of gratification of sexual services as one of the criminal acts of corruption. The approach used in this study is the approach of legislation and conceptual aproach. Legal sanctions for Civil Servants and State Officials who commit corruption in accepting the gratification of sexual services may be charged under Article 5 paragraph (2), Article 12 letters a and b or Article 12B of Law Number 31 Year 1999 juncto Law Number 20 of 2001 when it meets its elemental elements. As for the gratification giver can be charged with Article 5 paragraph (1) of Law Number 31 Year 1999 juncto Law Number 20 Year 2001 and the sanction that can be applied to the object of sexual gratification law (women giving sex service) can be charged with article 15 Law Number 31 Year 1999 juncto Law Number 20 Year 2001. The recipients of gratification of sexual services and women who become the object of sexual services and the recipients of sexual services may also be charged under article 284 of the Criminal Code of moral decency if both fulfill the elements in the article. Keywords : Gratification of Sexual Services, Corruption, Proof, Legal sanctions

Para ler as ruínas do Antropoceno mineiro: catástrofe-crime e trauma cultural em Mariana

O artigo busca fornecer algumas indicações sobre como situar o Brasil no Antropoceno. Pergunta-se: como ler as ruínas do Antropoceno brasileiro a partir de desastres recentes? O objetivo geral é aferir a dimensão traumática do Antropoceno Mineiro a partir da catástrofe-crime de Mariana. Os objetivos específicos são, portanto, delinear os contornos do Antropoceno Mineiro, conectando-os com a teoria do trauma cultural de Alexander (2012) e a dinâmica entre valores e sofrimento em Joas (2013). Investigou-se dois documentos – "Estudo e sistematização dos danos morais individuais e coletivos para processo de indenização/reparação dos atingidos e atingidas pela barragem de rejeitos da Samarco Mineração S.A. (Vale e BHP Billiton) em Mariana-MG" e o livro-reportagem “Vozes e silenciamentos em Mariana: crime ou desastre ambiental?”, que foram lidos com as lentes da teoria do trauma cultural, das interpretações do Antropoceno e suas vozes no interior das ciências humanas e de contribuições, especialmente decoloniais, que desconstroem entendimentos hegemônicos sobre a relação sociedade-natureza na modernidade. Propõe-se a indissociabilidade entre Antropoceno e as catástrofes; destaca-se a relevância do trauma cultural como um elemento importante na compreensão dos impactos catastróficos; habilita-se uma "leitura de ruínas" para mensurar impactos em tragédias. A importância desta pesquisa reside em explorar esta camada pouco aferida no dimensionamento das catástrofes tecnológicas contemporâneas. A partir dos documentos, conclui-se que existe um processo ativo em curso para estabelecer a catástrofe-crime de Mariana como um trauma cultural – sobretudo no que diz respeito ao descentramento moral, expansão de sensibilidade e na solidificação do evento na memória pública. Além disso, a análise dos documentos demonstra ser viável a leitura das ruínas do Antropoceno brasileiro a partir da centralidade do trauma cultural.

Secularization of Education and ITS Implication on Learners

Secularism is one of the world's warnings regarding religious matters. In the context of secularism education, which can be interpreted as the wrong information between general education and religious education. This understanding seeks to eliminate Islamic religious values in education. The practice can be started from the design of an educational curriculum that is dry from religious values, as happened in the Western world. This text aims to explore the secularization of thought that exists in the world of education, especially in Indonesia. By using descriptive analytical methods, this study found several important conclusions. Secularism has entered and has a major influence on the dynamics of life, especially in education. Secular educational institutions have indoctrinated students, further away from religious values. The implication is that students no longer consider religious teachings to be important, the worse impact is that students are allergic to religious teachings. Transcendental values in religion are lost, moral decency occurs everywhere, manners are no longer visible, respect for parents, teachers are absent, students tend to be anti-helping, bullying occurs at anyone and ages. In addition, the impact of education secularization gives birth to students who are lazy, undisciplined, easy to complain, and like to commit criminal acts. More than that, when they have finished their studies, they will grow up to be dignified and arrogant figures, irresponsible politicians, capitalist economists, and so on.

Moral injury, the culture of uncare and the climate bubble

ABSTRACT The logic of living in a neoliberal economy conflicts with many peoples’ sense of moral decency. Neoliberal economic framing means that life is generally lived in ways that harm the planet, people and animals. To know at a feeling level that one has participated exposes one to moral injury, a violation of what is right and fair. Participating in the neoliberal economy generates conflict between more self-serving and more socially responsible values. Covid 19 has clearly exposed neoliberal framing and the underlying mindset that drives it, involving political and cultural Exceptionalism and the culture of uncare it maintains, generating fraud bubbles which are kept afloat by encouraging omnipotent thinking as a magical ‘solution’ to transgression of limits. The climate bubble, the most consequential fraud bubble ever seeded, is beginning to burst, and with that comes the sense of traumatic shock and moral injury at having been caught up in it.

Nineteenth-Century Poetic Tributes and Elegies to Robert Bloomfield

ABSTRACT Even as the recovery of Robert Bloomfield’s career has accelerated over the past decade, a fully-textured understanding of his contemporary influence remains surprisingly elusive. This article offers a new perspective on the scope of that influence by looking at a specific group of contemporary accounts: memorial poems, tribute poems, and elegies. While the 1824 volume The Remains of Robert Bloomfield contained fifteen such poems, all told there are at least thirty-five others that fall into these categories, though several pre-date Bloomfield's death. This essay identifies several poetic groupings: appreciations and effusions; devotional poems; pastoral elegies; and protest poems about England’s neglect of its poets. Although Bloomfield’s reputation for piety, simplicity, and moral decency is a dominant thread in this body of work, I also identify several poems in which his seemingly spotless public persona makes him usable as a kind of token to be flexibly employed in the service of a grievance or cause. The essay looks in detail at two writers who use Bloomfield in this way: the English temperance writer Jabez Inwards and the American Joseph Dennie, editor of an important early American periodical, the Port Folio, that aggressively advocated for Federalism as against Jeffersonian democracy.

Interpreting Silence?

Abstract The guiding question in this essay is, how might we speak of silence—interpret silence—without objectifying it and losing a sense of it in the way we speak of it. That means that prioritizing the value of direct linguistic language, comprehension (i.e. constructing a conceptual grasp), interpreting what other hermeneuts say about silence, or attempting to make it visible is not a viable option. The myths of Hermes and Metis, however, might be integral to the lineages of speaking and knowing that are more suited to speaking of silence than the lineages that arise out of biblical exegesis and modern/contemporary philosophy and theology. In the process of shifting to the value of those myths, the bonding of truth and goodness with stability and moral decency is displaced by the value of uncertainty and indirection. Throughout, the essay accepts the distinction between silences and silence and prioritizes awareness of silence in the silence accompanying awareness.

At the borders of the average man: Adolphe Quêtelet on mental, moral, and criminal monstrosities

This study examines Adolphe Quêtelet's conception of deviance. It investigates how he identified social marginalities and what actions he recommended governments to undertake. To get a close understanding of his views, this paper examines three cases of "monstrosities," namely mental alienation, drunkenness, and criminality. My main thesis is that Quêtelet provided scientific authority to a conception of deviance as sickness, immorality, and cost thus encouraging legislators to use statistics for containing social marginalities. The case of alienation shows that Quêtelet viewed insanity as a pathology of civilization to be understood through phrenology. The case of drunkenness demonstrates how Quêtelet conflated the notion of statistical mean with moral decency. The case of criminality illustrates Quêtelet's major concern with the cost of criminals for the state. While advocating for the perfectibility of mankind, Quêtelet urged governments to take actions against what he considered the monstrosities of society.

New Media, Old Artistry: The Adaptation of Yorùbá Folktale Narrative Strategies in Video Films


 
 
 The argument of this study is that Yorùbá people continue to keep alive and sustain their society’s oral folkloric tradition and verbal art despite the changes undergone by Yorùbá folktales that have passed into written form and other (new) media. Verbal arts educate, reflect and promote culture, as well as, their well-known capacity to instil moral decency in a young audience. This paper explores the adaptation of Yorùbá folkloric form in film. The audience memory is reawakened through the conservation and propagation of folktale into drama form in the film, Ijàpá and Àjàntálá. Ìjàpá (tortoise) is well known for its trickish behaviour and nature while Àjàntálá is also known for his vicious behaviour. Their character was worn into human beings (artiste) to teach society moral lessons. These Yorùbá movies Ìjàpá and Àjàntálá were adapted from Yorùbá folktales to examine issues and themes that are germane to contemporary society. Ìjàpá was produced in 2011 while Àjàntálá was produced in 2015. The theory of intertextuality which is the way books, songs, films are linked or associated to one another is adopted for the research.
 KEYWORDS: YORÙBÁ ORAL FOLKTALE, ADAPTATION, INTERTEXTUALITY, FILM
 
 

Relationship of Adolescents’ Characteristics, Smartphone Uses and Premarital Sexual Behavior in High School Students

Adolescents’ problematic behavior is in relation to premarital sexual behavior. Adolescents’ premarital sexual behavior can cause abortion, unwanted pregnancy, death, potential HIV/AIDS infection as well as moral decency crime in Gowa District. Factors of premarital sexual behavior among adolescents include gender, origin of school, status and frequency of dating, religious norms, household norms, knowledge and the uses of smartphone. This research aims at analyzing adolescents’ characteristics of and the uses of smartphone in relation with premarital sexual behavior among high school students in Gowa District, South Sulawesi Province. It was the correlational design quantitative research. Total samples amounted to 500 high school students in Gowa District, South Sulawesi Province after these were selected with the cluster sampling. The questionnaire used in this research consisted of religious norms (the reliability test results of 0.791, R-value of 0.397–0.678), household norms (the reliability test results of 0.856, R-value of 0.430–0.893), knowledge (the reliability test results of 0.738, R-value of 0.362–0.514), and premarital sexual behavior (the reliability test results of 0.844, R-value of 0,483–0,763), smartphone use with the calculated R value > r table (0.514) the reliability indicates the alpha cronbach’s value> 0.60. The analyzed data use Chi square and logistic regression. The research results show that the premarital sexual behavior has total risk value of 66.0% and the unrisky value of 34.0%. It relates to some adolescents’ characteristics among others frequency of dating (p=0.000), status of dating (p=0.000), religious norms (p=0.000), household norms (p=0.000), knowledge (p=0.000), and smartphone use (p=0.000), the variables of adolescents’ characteristics i.e. gender and the origin of school do not have significant relationship (p> 0.05). The smartphone use is the most significant factor with the premarital sexual behavior (OR=3.583). The smartphone use is the most significant factor with premarital sexual behavior, and therefore, it indicates that teachers at school and parents at home should who carry out the control and adolescent education in the smartphone use are important factors to be upgraded. The school based health education program can avoid the risky premarital sexual behavior, and the program can focus on the control of smartphone use and skill training among adolescents.

New Media, Old Artistry: The Adaptation of Yorùbá Folktale Narrative Strategies in Video Films

The argument of this study is that Yorùbá people continue to keep alive and sustain their society’s oral folkloric tradition and verbal art despite the changes undergone by Yorùbá folktales that have passed into written form and other (new) media. Verbal arts educate, reflect and promote culture, as well as, their well-known capacity to instil moral decency in a young audience. This paper explores the adaptation of Yorùbá folkloric form in film. The audience memory is reawakened through the conservation and propagation of folktale into drama form in the film, Ijàpá and Àjàntálá. Ìjàpá (tortoise) is well known for its trickish behaviour and nature while Àjàntálá is also known for his vicious behaviour. Their character was worn into human beings (artiste) to teach society moral lessons. These Yorùbá movies Ìjàpá and Àjàntálá were adapted from Yorùbá folktales to examine issues and themes that are germane to contemporary society. Ìjàpá was produced in 2011 while Àjàntálá was produced in 2015. The theory of intertextuality which is the way books, songs, films are linked or associated to one another is adopted for the research.

ВОЗМОЖНО ЛИ ГОВОРИТЬ О РАЦИОНАЛЬНОСТИ ЙОГИ?

In world philosophical practice, yoga is given great attention: courses are given at leading universities of the world, various kinds of projects are being opened to study this type of spiritual technique, research in history continues, and of course, there are a number of scientists who associate knowledge about it as a scientific character. , and with its practical application in modern culture. Unfortunately, in domestic literature not enough attention paid to such an ancient and relevant philosophy in the modern world. In the article we set the task to analyze this aspect of multifaceted human life from the standpoint of the modern European researcher. Eastern culture can be viewed in the context of art, religion, mythology, but the question arises: can it be viewed and evaluated in the context of mental, rational discourse? On the basis of ancient texts, on the basis of works of famous Indologists, modern European philosophers, an attempt was made to describe the rationality of yoga and give it a definition. The author goes to the general nature of the rationality of the East, represented by a cosmological-mythological worldview. He concludes that for a man of the East there are other norms and criteria of rationality than for a European-oriented worldview. The author also analyzes the nature of the design thinking of a person with this form of worldview. For a person of the East, there are other norms and criteria for rationality than for a European-oriented worldview. The rationality of the philosophy of yoga should be the basis for research practices and technologies of yoga. It can be given a conditional definition, but its meaning is deep and rooted in hoary antiquity, and requires careful and thorough analysis. The union of all ascetic practices and religious teachings takes place in the Gita, so without analyzing its texts, it is impossible to understand the rationality of yoga. Yoga rationality is mythological and cosmological in nature: it is an a priori scheme of man’s perception of the world and himself, in which ideas about karma and nirvana were central to world orientation and activity, and the mystic of cosmic and biological emphasized the polyvalence of these apriorisms. Such rationality allows the yogi to mentally move from the world of carnal beings into the world of gods and into the world of transcendental gods. The last world appears as an intermediate between the phenomenal world and the non-world of nirvana. Various Indian practices, techniques, and methods aimed at freeing the spirit through separation acquired their followers, because after the “Upanishads” the rejection of life due to socio-political structures and history became the most worthy soteriological solution. Hence the orientation of the yogi to internal self-improvement and indifference to the outside world. Moral decency and cosmic order here are concepts of the same level, starting with the moral positions of the individual soul, which is akin to the spiritual essence of the Cosmos, and Good and Evil act as metaphors for the rhythmic nature of life, both of Cosmos and of Man.

The ideas of F. Bacon, R. Descartes, T. Hobbes about the morality and ethics relating to education

The paper provides evidence of the importance and necessity to resort to the ideas of modern time philosophers about morality. Understanding their application to education makes it possible to identify conserved and preserved ideas of moral education of humans. The author shows that the moral wisdom include the experience of mankind that has started to realize the value of each person, the equality of all people regardless of ethnicity and race, to understand that living in harmony with their own kind means to contribute to the prosperity of mankind. The author proves that identification of the relation between morality and ethics is conditioned by the need to solve a practical problem to identify the ideas of F. Bacon, R. Descartes, T. Hobbes about morality and ethics who consume these categories as synonyms relating to education. According to F. Bacon, morality comes to a person from outside and a leading way of moral decency acquisition is teaching, turning into manners. Morality, from R. Descartes point of view, guiding human life and customs, is given to man from outside; following the rules of human morality is a key way of building a proper and moral life. Morality, from R. Descartes and T. Hobbes point of view, determines mans inner world.

The cult of order: in search of underlying patterns of the colonial and neo-colonial “grammar of educationalisation” in the Belgian Congo. Exported school rituals and routines?

An analysis of the history of primary education in Belgium by Depaepe et al. in 2000 has demonstrated how the idea of “order” structured classroom reality in the course of the nineteenth and twentieth centuries. This “order” is not only visible in the internal organisation of schooling (e.g. division into year classes, a structured timetable, the use of the didactics of teacher-centred instruction), but also in the design of the curriculum. Good behaviour and moral decency were consistently prioritised over “intellectual knowledge”. Very similar paternalising practices – including the cult of order – were transported to the Belgian colony. The implementation of these practices, however, did not go smoothly, because the African context of missionary education was totally different from the Belgian educational context. Precisely as a result of these difficulties, the core characteristics and likewise mistakes of the transported “grammar of educationalisation” become even more apparent. On the basis of a variety of sources, this paper demonstrates that secondary education for boys in the Belgian colony of Congo was founded on the same educational norms and values that characterised nineteenth-century Belgian education. In this respect, order was considered the conditio sine qua non for discipline and self-discipline. But, in contrast to what Nikolas Rose has argued, the Foucaultian paradigm – although attractive and interesting – is not imperative in explaining the educational strategy of order. On the contrary, the development of the history of education as a science could benefit from a theoretical framework coming “from within” the discipline. Until today, the history of educational practice has been explained from a history of education perspective only to a limited extent. By exploring the duality of a didactic grammar of schooling, on the one hand, and an educational semantics of moralisation, on the other hand, this paper contributes to the development of a theoretical framework from within the history of education.

Taming Passion for the Public Good: Policing Sex in the Early Republic Mark E.Kann. New York: New York University Press, 2013.

Taming Passion for the Public Good: Policing Sex in the Early Republic Mark E. Kann. New York: New York University Press, 2013.During the first decades of the nineteenth century, large numbers of unmarried young women and men left their family households to pursue new opportunities for sexual experimentation in urban centers with their vice-driven cultures of gambling, drinking, and prostitution. Civic leaders feared that this licentiousness would undermine moral decency, social order, and political stability in the newly independent United States. In response, these public officials sought to curb the excesses of liberty and extend patriarchal authority beyond the household in order to police the moral lives of Americans. As many scholars have identified the American Revolution as a deathblow to patriarchy, such an attempt at restoring it would seem futile. In Taming Passion for the Public Good, however, Mark E. Kann effectively demonstrates that officials successfully portrayed themselves as caring paternalists whose authority was necessary to achieve and secure the perpetuation of (17).But how could patriarchal authority and emerging liberalism coexist? Would not Americans refuse to consent to this impediment on their expression of individual liberties? Kann argues that remarkably few people questioned policing's legitimacy (51) because authorities were able to align their policing power with the idea of clean sex (monogamous sex between a married man and woman) and middle-class values, to convince citizens that the policing was done with their consent, and to use discretion in the enforcement of patriarchal authority. Paternalism not patriarchy, persuasion not coercion. Additionally, even while preaching the language of individual liberty, upper- and middle-class Americans did not trust the average citizen to wield liberty responsibly (163). The excessive passions of young men and fallen women threatened to undermine liberalism and spark social and political disorder. The only solution was to protect liberties with patriarchal authority.After extending his previous work on policing men and women in penitentiaries, Punishment, Prisons, and Patriarchy (2005), Kann turns to the example of prostitution as one of the most visible manifestations of illicit sexuality in the early nineteenth century. Although public officials possessed the authority to police prostitution, they only used this authority sparingly. Patriarchal authority may have been extensive, but it was also fraught with contradictions and limitations. …

The Full Unity of the Virtues

The classical doctrine that the moral virtues are unified is widely rejected. Some argue that the virtues are disunified, or even mutually incompatible. And though others have argued that the virtues form some sort of unity, these recent defenses of unity are always qualified, advocating only a partial unity: the unity of the virtues is limited to certain practical domains, or weak in that one virtue implies only moral decency in the fields of other virtues. I argue that something like the classical doctrine—a full unity of the virtues thesis—remains defensible. After reviewing the arguments of partial unity theorists for the claim that the virtues form at least some sort of unity, I examine their main arguments for thinking that this unity is only partial (limited or weak). I then show that these arguments fail, and address some further criticisms (such as the argument that full unity implausibly requires that a person must attain the virtues “all at once”). I do not seek here to prove the truth of the full unity thesis (in fact I suggest a modification of it), but only to refute important extant criticisms of it, and thus to show that it remains a plausible view.

For the Benefit of Another: Children, Moral Decency, and Non-therapeutic Medical Procedures

Parents are usually appreciated as possessing legitimate moral authority to compel children to make at least modest sacrifices in the service of widely shared values of moral decency. This essay argues that such authority justifies allowing parents to authorize a child to serve as an organ or tissue donor in certain circumstances, such as to authorize bone marrow donations to save a sibling with whom the potential donor shares a deep emotional bond. The approach explored here suggests, however, that at least under some conditions, parents have legitimate authority to authorize donations forbidden by current guidelines.

Doing Research with the Indigenous People: An Autoethnography from the Ground

What are the experiences of the researchers in doing research with Indigenous People (IP)? How do such experiences influence their thoughts, values, and advocacies with IP aspirations? What prognosis can be derived from their experiences? To answer such queries, a qualitative research was conducted and thereby revealed that the study participants describe research with IP as an in depth investigative process which upholds relevance, rigor, artistry and ethical standards. It is undertaken through the use of diverse research methods like focus group discussion, survey, observation and in-depth interview, life stories or genealogy, three generation vertical test, document and photo analysis. It involves face-to-face encounters, demands trustworthiness and credibility, and advances moral decency. It enhances competence and boosts confidence not just in conducting ethnographic exploration but in pursuing the liberative education. Furthermore, the participants developed the value of sensitivity to IP rights and culture, the virtue of respect to privacy, anonymity and confidentiality, the enthusiasm to share research-based knowledge through forums, conferences, meetings, trainings, and publications, and the solidarity and camaraderie with the IPs – immersion in their real life, discernment on their plight, and commitment in their struggle for their rights to ancestral domain and self-determination. Finally, for them, doing research with IP is noble. It is a call. <br />

Liberty and a Spirit of Moral Decency

Liberty and a Spirit of Moral Decency