Social Virtues Research Articles

The Influence of Religion on Economic Development

Religion is one of the most important institutions in the process of socialization. Which has a profound effect on a thinking and behavior of individuals and groups. As well Religion affects economic system and is an important part of regulating economic life of individuals, however, nation building and national consciousness are based on the national economy. An important part of the preservation and development of nations is through the economy. Culture, religion and social traditions play an important role in shaping the economic status of nations. This is an important part of sanctified the work, work ethic, and love of work. Some opinion believe that religions have a profound effect on the way of life of individuals and groups. So that the basis of work, production and trade is sanctify mundane efforts. At the same time, it distorts the topics related to squandering and social virtues. This study is qualitative research, the aim of the study is to present the relationship between religion and the economy. As a result of this study, we found that religion and economics are two socio-cultural phenomena, and there is a strong influence and interaction between them. The level of influence and the relationship between them varies from one society to another. Religion also has strong influences on national economic development; therefore, religious discourse can play a powerful role in the process of encouraging the development of work culture and work ethics in societies. Reflecting economic growth in societies.

Because of Who We Are: A Fresh Perspective on Calvin’s Doctrine of the Image of God and Human Dignity

Scholars have connected Calvin’s idea of the imago Dei with the modern concept of inherent human dignity. Others have emphasized how Calvin tried to use the image of God to promote the significance of human dignity without connecting it with political theories. These arguments may be justifiable to some extent. However, my concern is that these scholars focus on the image of God in others rather than on how it transforms individuals who live out its renewal. For Calvin, the restoration of the image of God by the Holy Spirit aimed at enabling a holy and righteous life. In his thought, this life was marked by visible excellence, reflected in social virtues expressed toward others. Based on these insights, I show that, according to Calvin, treating others with dignity, honor, and love is not only made possible by recognizing them as bearers of God’s image but is primarily driven by the renewal of God’s image within those who display these actions and attitudes through the work of the Spirit. This fresh perspective on Calvin’s doctrine of the image of God and human dignity can be presented by analyzing Calvin’s pneumatological account of the imago Dei.

Recognizing Collectives as Moral Agents

Until recently, discussions on moral agency focused almost exclusively on the individual moral subject. Recognizing that social structures and cultures influence human subjects but do not have agency, this article argues that we must now recognize the moral agency of organized collectives. Invoking the work of philosophers and other theologians who already do, this article turns to theological ethicists writing on community organizing, racism, and social virtues, and, finally, to feminists engaging moral luck and intersectionality to illustrate the importance of collective moral agency. It concludes by describing qualifications for estimating the ethical agency of such collectives.

Hope in Community

Do American Christians have hope in community, within their congregations and in the wider society, and should they? Putting my fieldwork in five church communities in dialogue with Thomas Aquinas’s account of hope and with insights from congregational studies, I answer yes to both questions. Christian hope is best understood and lived not simply as a theological virtue but as a social virtue. In this understanding, connections forged with others, both inside and outside a church, can develop a community’s realistic, forward-looking trust in social relationships and in the fate of society. I suggest four guidelines for church practices to build up social hope and make it more effectual.

An Exploration of the Integration of Marx’s Philosophical Thought and Modern Ethical Decision-Making Models for Artificial Intelligence

Abstract Artificial Intelligence is involved in more and more fields, and the debate of whether human beings will be replaced by it is more and more intense. This paper explores the paradigm of ethical decision-making of artificial intelligence from the perspective of Marx’s philosophical thought. Based on the basic elements of ethical decision-making, three decision-making methods are proposed to complete the judgment of decision-making consequences, and the calculation formula for the consequences of these methods is derived. Using the Bayesian learning method, a utility-maximizing agent effect function is constructed to implement the moral embedding policy. Measure the ethical fairness of decision-making algorithms based on statistical fairness orientation to propose fair decision-making methods. Through the example analysis, the practical application effect of the model is analyzed from two perspectives: public policy implementation and education. More than 40% of the users are more satisfied with the public policy implementation made by AI, and they are relatively satisfied with the implementation of AI governance policy at this stage, but there is still room for improvement. There is a difference in the cognition of students of education-related majors and computer science majors on the ethics of identity intelligence, and education majors pay more attention to the educational level and social virtue issues, such as educational sovereignty, educational purpose, educational value, educational evaluation, educational fairness, as well as the development of students, and integrity issues.

Ishak Imamovic, a Qadi and a Book Author in Australia

This is the little-known story about an Australian sheikh, Ishak Imamovic, a qadi (Sharia judge) of Bosnian Muslim ethnic origin (Bosniak), and his forgotten pioneering book, the Outlines of Islamic Doctrine, which was published in Australia. The article comprises three parts: Ishak settling in Australia, his community engagement and a review of his book. It links Ishak’s ethnic background, adjustment to a new homeland and Muslim Australianness through his contributions to the Bosnian ethnic and multi-ethnic Muslim communities in Queensland, and his scholarly book. This article considers Ishak as a first qadi and Muslim book author, especially after the Second World War in Australia. However, his scholarly legacy is still unknown among Australian Muslim and non-Muslim scholars and students. The article is an “Ishak’s call” for better understanding of Islamic ideals and social virtues in the context of his legal considerations. It is primarily based on my discovery of his book, remarks from his descendants, friends and scholars, and the available archival data I read during my field trips to Brisbane in 1997, 2017 and 2023. By doing so, this article recommends reading Ishak’s 1971 magnum opus against scholarly ignorance and oblivion.

Modernism and Crisis: Seyyed Hossein Nasr's Idea on Spiritual Intelligence and Its Relevance Today

Modern humans are experiencing various acute crises. Scientific and technological advancements have ironically become a boomerang for humanity, dominating nature and creating a materialistic and hedonistic lifestyle. This study aims to discover Seyyed Hossein Nasr's perspective on spiritual intelligence and the importance of social virtue education in dealing with modern human problems. This qualitative study employs productive interpretation to analyse the data extracted from the main works of Seyyed Hossein Nasr. This study revealed that Nasr's insights shape a fundamental understanding that promotes spiritual awareness within the educational context, encouraging the integration of spiritual values into the social domain. Such integration will create a more just, empathetic, and environmentally conscious society. Nasr's ideas also provide a pathway to address the challenges posed by modernity by returning to spiritual values and adopting a balanced approach to religion and culture.Contribution: The contribution/urgency that the article gives through this exploration is to shed light on the intricate interplay between spirituality, education, and social values, enriching Nasr's timeless contributions.

SOCRATES THE EUTRAPELOS: XENOPHON AND ARISTOTLE ON ETHICAL VIRTUE

AbstractThe social virtues are not discussed thematically in the Socratic writings of Plato and Xenophon, but they are on display everywhere. Taking Aristotle's accounts of these virtues as a touchstone, this paper explores the portrait of Socrates as a model of good humour in Xenophon's Symposium. While Xenophon is addressing the same issues as Aristotle, and shares some of his red lines, his conception of the ideal humourist and of virtue in general differs from Aristotle's not only in detail but also in general conception. While he never actually violates the rules Aristotle sets down for eutrapelia, Xenophon's Socrates strives not to avoid opposites but to combine them. It is the careful combining of the spoudaion and the geloion that redeems Xenophon's otherwise outrageous portrait of Socratic humour. This suggests a broader paradigm in which virtuous behaviour is a combination of opposites rather than a middle path.

NILAI SOSIAL DALAM NOVEL LONDON LOVE STORY KARYA TISA TS

The study is background to the social value in Tisa TS' London love story that conveys a social taste in literature that is not directly and needs to be used as an alternative to the study of prose studies in Indonesian language and literary students and other students. The study is intended to describe the social value of London love story by TS. the research approach and method used in the study are qualitative and descriptive. The source of blood in this study is TTS 'London love story. The data analysis techniques in this study are data reduction, data presentation and inference/verification. The findings suggest that the London love story by Tisa TS' novel contained twelve social values in between; (1) the value of compassion consists of five social virtues of devotion, helpfulness, family, loyalty and concern (2) the value of responsibility and concern (2) there are three parts of both self-sufficiency, discipline, and empathy (3) the value of harmony in life lies the four social virtues of justice, tolerance, cooperation, and democracy. The researchers' advice should make the study a basis for comparison to the rest of the researchers and be expected to supplement new insights into bahsa science and Indonesian literature in particular asa mandate

Formulating a ConceptualModel of SuccessfulMarriage based on the Lifestyle of Imam Ali (AS) and Sediqeh Tahereh (SA)

Aim: The purpose of this study was to present a conceptual model of successful marriage based on the life style of Imam Ali (AS) and Sediqeh Tahereh (SA). Methods: In this fundamental study, content analysis methodology was used. Findings: For this purpose, all available resources in this field were studied and led to the identification of the core themes of the research that include individual virtues, couples virtues, social virtues and religious virtues. Each of the core themes was related to the main themes and to the sub themes provided with examples of each of the themes. Conclusion: The results from this study indicates that there is a match between subsidiary themes based on world-view, interest, easy marriage, intimacy, mutural respect, empthay, understanding, cooperation, social and political similarity, being responsible, commitment, holiness of couple relation, marital satisfaction are effective factors in successful marital factors in Imam Ali (A) and Sedigheh (SA) way of life. Based on the recognized factors, conceptual model of marriage based on the lifestyle of Imam Ali (A) and Hazrat Sedigheh (SA) was designed.

ELIOT’S PARSONS AND THEIR ROOTS IN SCOTT’S ABBOT OF UNREASON

Critical studies have analyzed George Eliot’s unconventional religious stance, Feuerbach’s influence and her atheism/religion of humanity. An early biography reveals, however, an interesting fact: “On the same grounds it is likely that the presentation of social virtues, apart from evangelical motives, would impress her; and I have authority for stating that to the inquiry of a friend in after-years, as to what influence she attributed the first unsettlement of her orthodox views, she quickly made answer: ‘Oh, Walter Scott’s…’” (Cross 1878: 395). Taking into account the quote above regarding probably the first source of her “unorthodox views”, the question naturally arises: are her fictional pastors and religious men fashioned according to her religious views and under the influence of Feuerbach’s doctrine? Can we assume a subtler influence at work coming from Walter Scott? It is my claim that we can identify important elements in Eliot’s fictional parsons which point in the direction of Scott’s model of a hero: the ability to promote an ironic discourse; the ability to promote the flow of sympathetic exchange in dialogue with other people. Eliot’s parsons may have been outlined according to a literary, rather than religious pattern. How to account for Farebrother’s unconventional way of earning money or parson Jack’s turning the other cheek by throwing nuts at the audience that had bombarded him with rotten eggs? Unawares, Eliot’s clever moral system may have been influenced by her early readings. Small scale carnivalesque skills, unconventional behaviour and the ability to preserve dialogue with marginal characters point rather in the direction of Scott’s fictional hero. While the research so far has focused on the model of historical novels in George Eliot’s work, little attention has been given to Scott’s influence on Eliot’s moral and psychological insights and the way in which she constructed important characters such as Rev. Farebrother, Rev. Rufus Lyon, parson Jack and other clergymen and religious non-conformists in her novels.

Giovanni Pontano hears the street soundscape of Naples

AbstractGiovanni Pontano’s dialogue Antonius can be read almost as a thick description of the soundscape of a Neapolitan street in the mid‐ to late‐15th century, complete with public announcements, street performers, domestic arguments, workers’ banter, charms and spells, processions, errand boys, bells, clocks, cockerels, and much more. Antonius was first printed in 1491, and then in a 1501 Opera edition alongside another dialogue, Charon, Pontano’s treatises De fortitudine, De principe and De obedientia, and his treatises on the “social virtues,” De liberalitate, De benificentia, De magnificentia, De splendore, and De conviventia. Using the street soundscape of Antonius as a framework, this essay interleaves both sonic reportage and reflections on the ethics and purpose of sound drawn from the other works included in the 1501 edition, to construct a rich and surprisingly detailed impression of the urban soundscape as it struck Pontano, or at least as he represented it in a literary context.

Mapping the Social Virtue of Youth as a Catalyst in the Dynamics of Eye Donation

Background: The dynamics of eye donation and corneal transplantation is a beacon of hope in the life of a corneal blind person for sight restoration. Social virtues like altruism and helping others are reflected in the promotion of organ donation and in the metaphorical reference ‘gift of life’. Youth is not merely a future potential donor, but also a transmitter of eye donation. Aim: The aim of the study was to outline various facets of eye donation among students using KAP model, to explore the role of youth on eye donation and to measure the relationship between the willingness for eye donation and different components of students. Materials and Methods: A questionnaire administrated to 1179 students of Panjab University and its five affiliated colleges in Chandigarh, India. Results: Only 3.5% of respondents were found to have a good level of knowledge regarding the subject. Nearly 21.8% of respondents expressed a positive attitude towards eye donation. There were only 2.6% of respondents who showed a high level of practice. Over 92.6% of respondents indicated that youth could play a positive role in the promotion of eye donation. The socio-demographic variables of the respondents, such as age, gender, and education level had a linear relationship with the level of knowledge, attitude, and practice (P ≤ 0.01). Conclusion: Findings showed a hypothetical relationship between knowledge, attitude and practice in context of eye donation. There was a poor level of knowledge, neutral attitude and low level of practice among students regarding eye donation.

Intellectual Virtues for Interdisciplinary Research: A Consensual Qualitative Analysis.

Through a qualitative approach, this study identified a specific subgroup of intellectual virtues necessary for developing interdisciplinary research. Cognitive science was initially conceived as a new discipline emerging from various fields, including philosophy, psychology, artificial intelligence, linguistics, and anthropology. Thus, a frequent debate among cognitive scientists is whether the initial multidisciplinary program successfully developed into a mature interdisciplinary field or evolved into a set of independent sciences of cognition. For several years, interdisciplinarity has been an aspiration for the academy, although the difficulties limiting the success of interdisciplinary collaborations have begun to erode that initial optimism. Our analysis suggests that the problems hindering the success of interdisciplinarity can be overcome by fostering certain intellectual character strengths in scholars. The Consensual Qualitative Research method was used to analyze nine semi-structured interviews involving researchers with a long personal trajectory of interdisciplinary research between the sciences and the humanities. Three virtue domains emerged from the interviews' analysis: (i) intellectual virtues, (ii) social virtues, and (iii) interpersonal intellectual virtues. The virtues of the third domain intersect with intellectual and social ones. They are intellectual because they pursue epistemic goods. But, unlike other intellectual virtues, they only develop in interpersonal settings, so they can also be considered to have a social component. Interpersonal intellectual virtues can be thus defined as intellectual character traits that facilitate the acquisition of knowledge (intellectual motivation) with and through other people in a reciprocal way (social environment). These virtues are essential for developing any successful collective epistemic enterprise, interdisciplinary research being a privileged context where these qualities manifest themselves in a relevant way.

Humanitarian technologies of trust

Abstract What is trust, and how is it established in humanitarian operations? Why do humanitarians consider trust a vital resource in their work? Building on the International Committee of the Red Cross’ response to urban violence and the anthropological literature that conceives trust both as a modern social virtue and a technology of power, I examine the ways in which trust is enacted and practiced in humanitarian settings. While the organisation's legalistic logic has traditionally led to a conceptualisation of trust as the end result of a ‘moral contract’ rooted in the Geneva Conventions and operationalised through ‘confidential dialogue’ and face-to-face interactions, more recent concerns for accountability have surprisingly led to the establishment of technocratic procedures where trustworthiness is achieved through the emptying out of social relations.

Поняття «Sittlichkeit» у філософії Ґеорґа Геґеля

The article is devoted to clarifying the central significance of the concept of ha-bituality – “Sittlichkeit” – in the practical philosophy of Georg Hegel. Unlike Kant, Hegel does not place morality (in its imperative version of the transcendentally proper) at the center of his practical philosophy, but law (as the facticity of nor-mative immanent in society). Habituality appears in early Hegel’s philosophy as the basis of sociality: it defines social virtues and social institutions. The habitual-ity appears here as a social totality and self-sufficiency of self-attitude: thus, Hegel affirms habits/convention not only as a substantive morality, but also as a social substance in general. Subsequently, in the Jena “real philosophy” (1805/06), ha-bituality turns out to be the sphere of life of the real spirit and acquires distinctly dynamic features. Hegel analyzes the “absolutely ideal totality of the people”, re-vealing the regularities of its formation from “natural habituality” through forma-tion/ education (Bildung) and recognition to the forms of developed civil society, among which the most important are the family, business relations, law and, fi-nally, the State. Thus, Hegel’s realm of practical philosophy is the sphere of action of the objective spirit, where not subject-object, or even subject-subject relations dominate, but the attitude of individuals to the substance of their life process, where habituality becomes the most important factor, where it is substantial by definition. Thus, in the usual material of experience, the principles of the mind are directly present, which here operates on the basis of “sound mind” and common sense. Next, Hegel moves on to the development of the philosophy of the Absolute Spirit, in which conventionality is an important and mandatory step in its inces-sant formation. Hegel also associates commonality with the action of “God’s law”. There are two poles of extremely objective manifestation of the spirit in customary relations: one translates into the general realm of the spirit the paradigm of kinship, its archaic rudiments, their sanctity, covering the inviolability of the indi­viduals, the second personifies the undeniable authority of the whole, embodied in the state. Social institutions function properly under the condition of healthy mindset of those who rule and use these institutions.

Between duty and contingency. On some figures of the humanistic tradition in Kant

One must distinguish between the Enlightenment concept and the humanistic concept of humanity. The former indicates a universal deontological ideal; the latter a selective set of personal and social virtues. Kant is a champion of Enlightenment but inherits various aspects of the humanistic tradition that began at the end of the fourteenth century. This tradition, which largely coincides with the so-calledHofliteratur, eclectically combines elements of ancient and Christian ethics and adds a strong pedagogical, aesthetic and socio-political trait to outline a secular morality of self-government. After briefly presenting the Enlightenment “humanist family”, the article examines some figures of the humanistic tradition present in Kantian ethics: theWeltbürger, self-improvement andhumanitas. Through them I show the substantial role of education, taste and social interplay. They converge in the sphere of pragmatic anthropology, the moment morals become involved in the dramatic theatre of the world with its dialectic and rhetoric of appearance. Here the ethics of the imperative intersect with ethics as prudence and the art of living. Rational freedom intersects with the contingency of reality and the inscrutability of the psyche. Morality becomes more impure, but also richer and more suited to take up the challenge of being human.

The normativity of multiple social identity: from motivation to legitimacy

Purpose. The authors of this article aim to reveal how motivation and legitimacy ensure the normativity of the structuring and genesis of multiple social identity. Theoretical basis. Social constructivism was chosen as a research methodology. It reveals social identity as an identity constructed by its bearer on the basis of ready-made versions of social identity proposed by social groups and society. Social circles, identified by Georg Simmel, unite representatives of different social groups into a wider oneness, which can be interpreted as a multiple social identity, and the motivation for its formation can be identified on the basis of Weber’s concept of legitimacy. Originality. Identifying the structure and genesis of a multiple social identity creates prerequisites for establishing its normative foundations, as well as for a specific analysis of the procedures for achieving its motivation and legitimacy. Georg Simmel’s concept of social virtues promotes consideration of the basic virtues of an individual as those that enable one’s to be a member of various social groups in which these virtues are manifested. Conclusions. The social virtues present in the social identities that are part of a multiple social identity determine not only the social status of these individuals in these social groups but also the ranking and normative significance of these groups for this individual. If the observance of virtues in a certain social group causes a higher motivation of an individual’s behavior, then this group acquires a higher legitimacy for her/him. Using the example of virtues, it is possible to search for other possible grounds for the formation of multiple social identity. Such grounds are primarily other characteristics of key social practices that support different social groups.

Virtues in Purananuru

This research is in the task of establishing the high quality of the human being, which needs to be corrected when the individual morality deviates from the normal state. The kings lived with fame by giving a proper explanation to fame and disrespect. Society puts forth certain moral principles that must be followed by human beings to lead a happiest life. Although there is a lot of internal literature that reflects the internal life, the external life, moral philosophies and high values with cultural symbols are recorded in the external literature of Purananuru. Many moral ideas followed in society are recorded and extolled in Purananuru. There are many moral ideals of the ancient Tamils in Purananuru which praise and protects the social virtues, which reflect life in the individual dimensions of social needs. This is explained here in a comparative manner through the song of Thirukkural.

The Internal life of Virtue in Natrinai

Natrinai is the first book in the collection of Ettuthogai. Natrinai is an introspective text. Internal ideas are more prominent in the text. The text also covers the characteristics of social virtues and about husband-wife love. The internal life is filled with love, chastity, cohabitation, marriage, domesticity, wealth. There are some immoral behaviors too that is, the boy refuses to see his love after love making, refuses to marry the girl, seeking for a prostitute without maintaining a household, all these are acts against morality. Virtue in internal life is the boy must marry the girl after love making, he should love his wife and maintain the family. Internal virtue is a restrictive system. Virtue is the only reason for internal discipline. The friend of a girl insists the boy to marry the girl and she tells since I have been a supporter of both of you, I am now a friend of both of you, so the virtue of a friend is manifested here as emphasizing family life by marrying her friend. In this society where many people live together, each has its own virtue. External life has its own virtues. Likewise, internal life is subjected to the concept of virtue. In this article, we can know the virtues for life in Natrinai.