But maybe it's actually the most rational thing to apply different moral philosophies in different relational contexts.
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Yet it may actually be the wisest thing to apply different moral philosophies in different relational contexts.
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I'm curious if you think there are some useful aspects of previous moral philosophies — virtue ethics, utilitarianism — that are compatible with your biological view.
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We entered the age of global trade and capitalism and then conjured up moral philosophies — and by extension, a culture — that justified that way of life.
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I think we'd have to take a weakened version of these different moral philosophies — dethroning what is for each of them the one central rule, and giving it its proper place as one constraint among many.
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To me, although Collins's use of the love triangle as an expression of her moral philosophies was an important literary tool that I respect, and although I especially appreciate what she did in terms of subverting gender norms with Peeta, I think it ultimately failed completely.
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But what motivates such beyond-legal-requirement interests, and what moral philosophies underprop these drivers?
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This social metaphysics lays the groundwork for Royce's philosophy of loyalty. The book of this title published in 1908 derived from lectures given at the Lowell Institute, at Yale, Harvard, and at the University of Illinois in 1906–07. The basic ideas were explicit in his writings as early as his history of California. Here Royce set out one of the most original and important moral philosophies in the recent history of philosophy. His notion of “loyalty” was essentially a universalized and ecumenical interpretation of Christian agapic love.
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The average non-magic human has a Humanity score of about 7 or 8. Other paths (moral philosophies) were created for vampire types. The path mechanic was sharply criticized for providing an "out" for gamers to avoid having to pay in-game penalties for actions which would exact them from a character on the humanity path. Kindred of the East provided a system for "dharmas" which superficially resembled path mechanics, but was meant to represent the character's mastery of an occult philosophy rather than to gauge its moral state.
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He argues that there was no fixed body of "deistic" thought before 1700, and it is often difficult to distinguish deism from theological rationalism and naturalism in general. He argues plausibly that irenic recoil from the fratricidal divisions and intolerance of Christendom contributed greatly to the formation of deism. He concludes that Montesquieu's and Voltaire's moral philosophies altered deistic expression far more than anything original in their "religious" criticisms or theological speculations. On all of these issues, and on a large number of minor topics of scholarly interest, he engages prior historical and literary studies with fairness.
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JSTOR The relationship between China and its cultural influence on East Asia has been compared to the historical influence of Greco-Roman civilization on Europe and the Western World. Major characteristics exported by China towards Japan and Korea include shared Chinese-derived language characteristics, as well as similar social and moral philosophies derived from Confucianist thought. The script of the Han Chinese characters has long been a unifying feature in East Asia as the vehicle for exporting Chinese culture to its East Asian neighbors. Chinese characters became the unifying language of bureaucratic politics and religious expression in East Asia.
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Major characteristics exported by China towards Japan and Korea include shared Chinese-derived language characteristics, as well as similar social and moral philosophies derived from Confucianist thought. The script of the Han Chinese characters has long been a unifying feature in East Asia as the vehicle for exporting Chinese culture to its East Asian neighbors. Chinese characters became the unifying language of bureaucratic politics and religious expression in East Asia. The Chinese script was passed on first to Korea, Vietnam in the 1st century, then to Japan, where it forms a major component of the Japanese writing system.
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Information technology affects common issues such as copyright protection, intellectual freedom, accountability, privacy, and security. Many of these issues are difficult or impossible to resolve due to fundamental tensions between Western moral philosophies (based on rules, democracy, individual rights, and personal freedoms) and the traditional Eastern cultures (based on relationships, hierarchy, collective responsibilities, and social harmony).M.G. Martinsons and D. Ma (2009) "Sub- Cultural Differences in Information Ethics across China: Focus On Chinese Management Generation Gaps", Journal of the Association for Information Systems 10.11, 957-973. The multi-faceted dispute between Google and the government of the People's Republic of China reflects some of these fundamental tensions.
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He further posits that an action is ethical if the results would be positive if everyone took that action and the results would not be negative if no one took that action. According to Richard Flathman, Singer's 1961 book, Generalization in Ethics – An Essay in the Logic of Ethics, with the Rudiments of a System of Moral Philosophy, was, at its publication, the "most detailed study of the topic" of generalization of the universalizability principle.Flathman (1967), p. 39. According to his profile in the Encyclopedia of Ethics, Singer's "writings also include important work on the moral philosophies of" John Stuart Mill and Henry Sidgwick.
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In Daybreak, Nietzsche began his "Campaign against Morality". He called himself an "immoralist" and harshly criticized the prominent moral philosophies of his day: Christianity, Kantianism, and utilitarianism. Nietzsche's concept "God is dead" applies to the doctrines of Christendom, though not to all other faiths: he claimed that Buddhism is a successful religion that he complimented for fostering critical thought. Still, Nietzsche saw his philosophy as a counter- movement to nihilism through appreciation of art: Nietzsche claimed that the Christian faith as practiced was not a proper representation of Jesus' teachings, as it forced people merely to believe in the way of Jesus but not to act as Jesus did; in particular, his example of refusing to judge people, something that Christians constantly did.
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In depth, the analysis of Brazil, Chile, China, Estonia, and the U.S. seemed to the researchers to have illustrated the effects of contrasting social mores. Particularly strong notions of idealism appeared "consistent with the moral philosophies in the traditional Catholic and Islamic cultures" found in "Mediterranean ethics" as well as "Middle Eastern regions", the authors of the study stated, while nations with a considerably pragmatic and utilitarian social undercurrent possess less idealistic people. The U.S. was cited as a prominent example of the latter type of country. As well, a 2008 report published in the Journal of Business Ethics concluded that "levels of idealism... vary across regions of the world in predictable ways" such that a nation's ethical "position predicted that country's location on previously documented cultural dimensions, such as individualism and avoidance of uncertainty".
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