31 Sentences With "moral ideal" | Random Sentence Generator

He never actually says his proposal represents some kind of moral ideal.

That's because, as Colby and Damon argue, their self-identity is fused with a moral ideal.

Compassionate conservatism and the dream of spreading global democracy were efforts to anchor conservatism around a moral ideal, but they did not work out.

He restored cordial Franco-German relations to create a European counterweight between the American and Soviet spheres of influence. However, he opposed any development of a supranational Europe, favouring a Europe of sovereign nations. In the wake of the series of worldwide protests of 1968, the revolt of May 1968 had an enormous social impact. In France, it is considered to be the watershed moment when a conservative moral ideal (religion, patriotism, respect for authority) shifted towards a more liberal moral ideal (secularism, individualism, sexual revolution).

The type of authority - democratic, aristocratic, or monarchic - is rooted to the moral and psychological state of the society. Tikhomirov wrote: > If a powerful moral ideal exists in a society, an ideal calling all to > voluntary obedience to, and service of, one another, then it brings about > monarchy because the existence of this ideal negates the need for physical > force (democracy) or the rule of an elite (aristocracy). All that is > necessary is the continual expression of this moral ideal. The most capable > vehicle for this expression is one individual placed in a position of > complete independence from all external political forces.

Wilentz, 2004. p. 376 The Founding Fathers had inserted both principled and expedient elements in the establishing documents. The Declaration of Independence in 1776 had been grounded on the claim that liberty established a moral ideal that made universal equality a common right.

Oxford University Press, 2001, , page 485.Karenga (Maulana.): Maat, The Moral Ideal in Ancient Egypt: A Study in Classical African Ethics. Routledge, London 2003, , page 363. Coffin Text 335a asserts the necessity of the dead being cleansed of Isfet in order to be reborn in the Duat.

470f Peeters Publishers, 1996. to the four pairs. For example, in the context of the New Kingdom, Karenga (2004) uses "fluidity" (for "flood, waters"), "darkness", "unboundedness", and "invisibility" (for "repose, inactivity").Maulana Karenga (2004) - Maat, the Moral Ideal in Ancient Egypt: A Study in Classical African Ethics - p.

Isfet was thought to be the counterpart of the term Ma'at (meaning “order” or “harmony”). According to ancient Egyptian beliefs, Isfet and Ma'at built a complementary and also paradoxical dualism: one could not exist without its counterpart.Maulana Karenga, Maat, The Moral Ideal in Ancient Egypt: A Study in Classical African Ethics. (New York: Routeledge, 2003).

68 That is, O'Sullivan believed that Providence had given the United States a mission to spread republican democracy ("the great experiment of liberty"). Because the British government would not spread democracy, thought O'Sullivan, British claims to the territory should be overruled. O'Sullivan believed that manifest destiny was a moral ideal (a "higher law") that superseded other considerations.; .

Maat, to ancient Egyptians, personified the virtue of truth and justice. Her feather represents truth.Karenga, M. (2004), Maat, the moral ideal in ancient Egypt: A study in classical African ethics, Routledge Maat (or Ma'at) was the ancient Egyptian concept of truth, balance, order, law, morality, and justice. Maat was also personified as a goddess regulating the stars, seasons, and the actions of both mortals and the deities.

Moral goodness cannot be limited to, still less constituted by, the cultivation of self-regarding virtues, but consists in the attempt to realise in practice that moral ideal that self-analysis has revealed to us as our ideal. From this fact arises the ground of political obligation, because the institutions of political or civic life are the concrete embodiment of moral ideas in terms of our day and generation. But, since society exists only for the proper development of Persons, we have a criterion by which to test these institutions—namely, do they, or do they not, contribute to the development of moral character in the individual citizens? It is obvious that the final moral ideal is not realised in any body of civic institutions actually existing, but the same analysis that demonstrates this deficiency points out the direction that a true development will take.

The success of this work led to the republication of her novels. Upon the death of her mother in 1889 she gave up her own house to care for her father. Five years later, she published a follow-up work to "The Moral Ideal" – "The Message of Israel" – with the aim of re-interpreting the Judaeic tradition critically in the light of ‘modernism’. In 1909 a collection of her major articles was published.

Gdańsk harbour in the 17th century Merchant in Pompeii by Eduardo Ettore Forti before 1897 The Honourable Businessman stands as a model for the optimally acting economic subject. In literature there are many synonyms for the attribute honorable. To be named are the true, good, genuine, honorable, honest, moral, ideal, ethical or moral acting and even the royalPaul Arthur Frommelt: Der königliche Kaufmann in seiner Sonderart und Universalität. Leipzig 1927, German, Aufbau- Verlag. merchant.

Professor Richard Brandt, a noted proponent of moral utilitarianism, advised Allen's doctoral thesis, "Rights, Children and Education." Her dissertation examined Thomas Hobbes' and John Locke's theories of parental authority, and the moral ideal of a right to education. She argued for greater autonomy for children. Allen was one of the first African-American women to earn a PhD in Philosophy, along with Angela Davis, Joyce Mitchell Cook, LaVerne Shelton, and Adrian Piper.

Benrubi was born in Thessaloniki, Ottoman Empire, in 1876. He came from an old family of rabbis, from the same Jewish community of Portuguese provenance, to which Spinoza belonged to in Amsterdam. He presented his thesis in German, under the direction of the great philosopher Eucken, on the "Moral ideal of J.J. Rousseau" (1904). According to Benrubi, Rousseau is the source of all German philosophy- from Kant to Nietzsche - and the spiritual father of the great poets Goethe, Schiller, and Holderlin.

Islamic Law and Judaism have dietary guidelines called Halal and Kashrut, respectively. In Judaism, meat that may be consumed according to halakha (Jewish law) is termed kosher; meat that is not compliant with Jewish law is called treif. Causing unnecessary pain to animals is prohibited by the principle of tza'ar ba'alei chayim. While it is neither required nor prohibited for Jews to eat meat, a number of medieval scholars of Judaism, such as Joseph Albo and Isaac Arama, regard vegetarianism as a moral ideal.

When (he held) we have discovered what a person in themselves are, and what their relation to their environment is, we shall then know their function—what they are fitted to do. In the light of this knowledge, we shall be able to formulate the moral code, which, in turn, will serve as a criterion of actual civic and social institutions. These form, naturally and necessarily, the objective expression of moral ideas, and it is in some civic or social whole that the moral ideal must finally take concrete shape.

A small number of Jewish scholars throughout history have argued that the Torah provides a scriptural basis for vegetarianism, now or in the Messianic Age. Some writers assert that the Jewish prophet Isaiah was a vegetarian. A number of ancient Jewish sects, including early Karaite sects, regarded the eating of meat as prohibited, at least while Israel was in exile,Encyclopaedia Judaica, Second Edition, Volume 11, p. 788 and medieval scholars such as Joseph Albo and Isaac Arama regarded vegetarianism as a moral ideal, out of a concern for the moral character of the slaughterer.

Creative Democracy is advocated by American philosopher John Dewey. The main idea about Creative Democracy is that democracy encourages individual capacity building and the interaction among the society. Dewey argues that democracy is a way of life in his work of "Creative Democracy: The Task Before Us" and an experience built on faith in human nature, faith in human beings, and faith in working with others. Democracy, in Dewey's view, is a moral ideal requiring actual effort and work by people; it is not an institutional concept that exists outside of ourselves.

Manu was born in Jaén, Andalusia. After starting his youth career with local Real JaénCómo se 'fabrica' un Manu del Moral (How to 'make' a Manu del Moral); Ideal, 21 January 2008 (in Spanish) he finished it with Atlético Madrid, where he played alongside Braulio, and served a one-and-a-half-season loan in the second division at Recreativo de Huelva, appearing in only five matches during his first year. While mainly registered with the capital side's reserves, Manu did play five La Liga games in the 2005–06 campaign, mainly as a late substitute.

After his parole Karenga re-established the US Organization under a new structure. He was awarded his first PhD in 1976 from United States International University (now known as Alliant International University) for a 170-page dissertation entitled "Afro-American Nationalism: Social Strategy and Struggle for Community". Later in his career, in 1994, he was awarded a second Ph.D., in social ethics, from the University of Southern California (USC), for an 803-page dissertation entitled "Maat, the moral ideal in ancient Egypt: A study in classical African ethics." In 1977, he formulated a set of principles called Kawaida, a Swahili term for normal.

In his On the Genealogy of Morals, Friedrich Nietzsche traces the origins of master–slave morality to fundamentally egoistic value judgments. In the aristocratic valuation, excellence and virtue come as a form of superiority over the common masses, which the priestly valuation, in ressentiment of power, seeks to invert—where the powerless and pitiable become the moral ideal. This upholding of unegoistic actions is therefore seen as stemming from a desire to reject the superiority or excellency of others. He holds that all normative systems which operate in the role often associated with morality favor the interests of some people, often, though not necessarily, at the expense of others.

He later took charge of a permanent Sămănătorul column, carrying the title Cronică ("Chronicle"). Iorga's other contributions were polemical pieces, targeting various of his colleagues who opposed what he defined as a new direction in historiography (școala critică, "the critical school"): Bogdan Petriceicu Hasdeu, Grigore Tocilescu, V. A. Urechia and A. D. Xenopol among them.Nastasă (2003), p.169–184; (2007), p.499sqq One such piece read: "With all my powers, I follow a cultural and moral ideal for my country, and whoever shall stand in the way of this, my life's most cherished goal, is my enemy, an enemy I will never spare no matter what, however unpleasant or painful this may prove, no matter what troubles I may encounter as a result."Nastasă (2003), p.

Slingerland 7 (His past profession as a merchant is elaborated in Analects 11.18).Slingerland 40 When he first came to Confucius he quickly demonstrated an ability to grasp Confucius's basic points, and refined himself further through Confucius's education. He is later revealed to have become a skillful speaker and an accomplished statesman (Analects 11.3), but Confucius may have felt that he lacked the necessary flexibility and empathy towards others necessary for achieving consummate virtue (ren): he once claimed to have achieved Confucius's moral ideal, but was then sharply dismissed by the Master (Analects 5.12); later he is criticized by Confucius for being too strict with others, and for not moderating his demands with an empathic understanding of others' limitations (Analects 14.29).

She was a close friend of Robert Browning for some years, correspondence with whom survives for the years 1863 to 1870. In 1870, Wedgwood published a much lauded book on the life and historical significance of John Wesley. She set up her own household in Notting Hill and in the following years she helped Charles Darwin translate the works of Linnaeus as well as publishing an array of clear and precise articles on science, religion, philosophy, literature, and social reform. At her London home, Wedgwood also worked on "a history of the evolution of ethics in the great world civilizations, from earliest antiquity down to the scientific positivism and theological modernism of the mid- nineteenth century", which was published as "The Moral Ideal: a Historic Study" in 1888.

For the motive which may be said to be its cause lies in the person himself, and the identification of the self with such a motive is a self-determination, which is at once both rational and free. The "freedom of man" is constituted, not by a supposed ability to do anything he may choose, but in the power to identify himself with that true good that reason reveals to him as his true good. This good consists in the realisation of personal character; hence the final good, i.e. the moral ideal, as a whole, can be realised only in some society of persons who, while remaining ends to themselves in the sense that their individuality is not lost but rendered more perfect, find this perfection attainable only when the separate individualities are integrated as part of a social whole.

Green's teaching was, directly and indirectly, the most potent philosophical influence in England during the last quarter of the 19th century, while his enthusiasm for a common citizenship, and his personal example in practical municipal life, inspired much of the effort made in the years succeeding his death to bring the universities more into touch with the people, and to break down the rigour of class distinctions. His ideas spread to the University of St Andrews through the influence of David George Ritchie, a former student of his, who eventually helped found the Aristotelian Society. John Dewey wrote a number of early essays on Green's thought, including Self-Realization as the Moral Ideal. Green was directly cited by many social liberal politicians, such as Herbert Samuel and H. H. Asquith, as an influence on their thought.

The Imaginary Domain refers to the legal and moral ideal that was named to protect the psychic space necessary to rework individual sexual difference, sexuate being, racialized and ethnic identifications, as well as any other complex fantasies of personhood. Drucilla Cornell coined the phrase the imaginary domain in the book by the same name in 1995. The phrase was originally intended to intervene in feminist debates that had become acrimonious about whether women or any other identity could appeal to established identities as the basis of right. Cornell argued that it was possible to defend a practical ideal of the imaginary domain without having to resolve these particular debates, since as a moral or legal right, it was the person who was given the imagined space to recreate and re-symbolize all of his or her identifications.

97 One of most cogent descriptions of Mussolini's approach to his version of nationalism follows: > Mussolini's revolutionary nationalism, while it distinguished itself from > the traditional patriotism and nationalism of the bourgeoisie, displayed > many of those features we today identify with the nationalism of > underdeveloped peoples. It was an anticonservative nationalism that > anticipated vast social changes; it was directed against both foreign and > domestic oppressors; it conjured up an image of a renewed and regenerated > nation that would perform a historical mission; it invoked a moral ideal of > selfless sacrifice and commitment in the service of collective goals; and it > recalled ancient glories and anticipated a shared and greater glory.A. James > Gregor, Young Mussolini and the Intellectual Origins of Fascism, University > of California Press, 1979, p. 99 Mussolini would commonly use nationalist language in his writings while at the same time conveying the importance of an internationalist class analysis.

In contrast, Jewish authorities argue that the slaughter methods are based directly upon Genesis IX:3 and that "these laws are binding on Jews today". While supporters of kosher slaughter counter that Judaism requires the practice precisely because it is considered humane, Research conducted by Temple Grandin and Joe M. Regenstein in 1994 concluded that—practiced correctly with proper restraint systems—kosher slaughter results in little pain and suffering and notes that behavioral reactions to the incision made during kosher slaughter are less than those to noises such as clanging or hissing, inversion or pressure during restraint. Those who practice and subscribe religiously and philosophically to Jewish vegetarianism disagree, stating that such slaughter is not required while a number, including medieval scholars of Judaism such as Joseph Albo and Isaac Arama, regard vegetarianism as a moral ideal, not just out of a concern for animal welfare, but also the slaughterer. Other forms of ritual slaughter, such as Islamic ritual slaughter, have also come under controversy.