온건한 공평주의에 따르면 도덕은 기본적으로 공평성을 지니지만 그것은 편향성의 이유와도 양립 가능하다. 이러한 입장을 옹호하기 위해서는 편향성의 이유들을 적극적으로 논구할 필요가 있는데, 이러한 이유들을 이해하는 입장에는 크게 두 가지가 있다. 한편으로 환원주의에 따르면 편향성의 이유들은 근본적으로 도덕의 이유들에 의해 정당화되며, 다른 한편으로 비환원주의에 따르면 그 이유들은 주어진 편향성을 지지하는 구체적 가치들의 고유한 구조와 내용에 의해 담보되며 도덕의 이유들로 환원되지는 않는다. 비환원주의적 입장은 도덕의 이유들로 환원되지 않는 편향성의 이유들의 독립적 성격을 인정할 수 있다는 점에서 많은 지지를 받고 있다. 그리고 온건한 공평주의를 (...) 주장하는 철학자들도 대체로 비환원주의적 입장에 호의적이다. 하지만 필자는 이러한 비환원주의적 온건한 공평주의는 그렇게 매력적인 입장이 될 수 없음을 보인다. 이를 위해 우선 비환원주의의 독특한 특징, 즉 도덕의 이유들 및 도덕에 환원되지 않는 독립적인 편향성의 이유들을 동시에 인정하는 입장에 문제가 있음을 드러낸다. 비환원주의자들이 도덕의 이유들까지 인정한다면 그들은 필자가 제안하는 도덕적 평등의 원칙을 수용하는 셈이다. 도덕적 평등의 원칙은 동등한 존중과 동등한 대우를 구분하기 때문에 모든 사람을 항상 동등하게 대우해야 한다는 주장을 함축하지 않으며, 바로 이로 인해 이 원칙을 기반으로 하는 공평주의는 온건한 공평주의가 된다. 그런데 이러한 온건한 공평주의가 비환원주의와 결합될 때에는 여러 가지 문제점이 나타나게 된다. 특히 이러한 형태의 공평주의는 편향성의 이유들이 도덕의 이유들보다 더 강력한 규범성을 가지고 행위자에게 나타나는 경우들을 원칙 있게 설명하지 못한다. 결론적으로 필자는 최근 주목을 받고 있는 비환원주의적 온건한 공평주의를 비판적인 시각에서 바라볼 필요가 있다고 주장한다. (shrink)

Suppose a person lives in a sub-Saharan country that has won its independence from colonial powers in the last 50 years or so. Suppose also that that person has become a high-ranking government official who makes decisions on how to allocate goods, such as civil service jobs and contracts with private firms. Should such a person refrain from considering any particulars about potential recipients or might it be appropriate to consider, for example, family membership, party affiliation, race or revolutionary stature (...) as reasons to benefit certain individuals at some cost to the general public? Which of these factors should be considered unjust, or even corrupt, as a basis on which to allocate state goods and which should not? This chapter outlines an attractive moral theory with African content that forbids both impartialism and a strong form of partialism that would permit government officials to favour members of their families or political parties. Between these two extremes, a moderate partialism is prescribed. This permits government agents to occasionally favour veterans and victims of state injustices at some cost to the general public. This chapter seeks to provide a new, unified explanation of why sub-Saharan values permit some forms of partiality, such as the preferential hiring of those who struggled against colonialism, but prohibit other nepotistic forms of partiality. (shrink)

Through an original and extraordinarily fruitful reading of the Hegelian conception of negativity, Catherine Malabou developed the concept of plasticity which she keeps working on as one of her cardinal concepts even to this day. Engaging in the problematic of unity in Hegel, the paper takes on the task of trying to answer the question whether plasticity is one or are there several plasticities. The author argues that one must be careful not to reduce the inherent multiple of plasticity to (...) a single plasticity which becomes plasticity par excellence: the plasticity of plastic explosion, of an abrupt and absolute break, to be distinguished from a creative or productive plasticity of habit. Malabou claimed that Hegel was - contrary to what Deleuz read in him - a philosopher of conceptual multitude as a multitude which cannot be reduced to only one image, the image of unity. If this is true, then the concept of plasticity itself with which she grasped the essence of Hegel?s dialectics, should be understood at least as a?unity in conflict?, if not as an inorganic, inhomogeneous, composed unity - and perhaps even as a unity of the pack. nema. (shrink)

Gregor Moder’s Hegel and Spinoza: Substance and Negativity is a lively entry into current debates concerning Hegel, Spinoza, and their relation. Hegel and Spinoza are two of the most influential philosophers of the modern era, and the traditions of thought they inaugurated have been in continuous dialogue and conflict ever since Hegel first criticized Spinoza. Notably, eighteenth- and nineteenth-century German Idealists aimed to overcome the determinism of Spinoza’s system by securing a place for the freedom of the subject within it, (...) and twentieth-century French materialists such as Althusser and Deleuze rallied behind Spinoza as the ultimate champion of anti-Hegelian materialism. This conflict, or mutual rejection, lives on today in recent discussions about materialism. Contemporary thinkers either make a Hegelian case for the productiveness of concepts of the negative, nothingness, and death, or in a way that is inspired by Spinoza they abolish the concepts of the subject and negation and argue for pure affirmation and the vitalistic production of differences. Hegel and Spinoza traces the historical roots of these alternatives and shows how contemporary discussions between Heideggerians and Althusserians, Lacanians and Deleuzians are a variation of the disagreement between Hegel and Spinoza. Throughout, Moder persuasively demonstrates that the best way to read Hegel and Spinoza is not in opposition or contrast but together: as Hegel and Spinoza. (shrink)

Domestic abuse is a common occurrence for women in the Christian Church. Underlying this dark reality is a long history of patriarchal theological interpretations that have depicted God as a dominant male figure that subjects women to male hierarchy as a subordinate. Often based on an understanding of Jesus as subordinate to God the Father in the Trinity, the correlated praxis of the Church has commonly been to subject women to suffering at the hands of men – even at the (...) cost of their lives – thus mimicking the death of Christ. This deeply flawed androcentric theology and subsequent praxis of women’s subordination has been severely challenged by liberal feminists, and rightly so for the sake of women’s survival and flourishing. This article utilizes the Social Trinity to provide a Christian feminist critique of patriarchal atonement models and theology towards the feminist goal of liberating women from male-perpetrated violence. Ultimately a reframing of God will be presented that includes women as full persons and calls them to resist the suffering of domestic abuse and to reclaim their full personhood as the imago Dei. (shrink)

Під час проведення Круглого столу була розгорнута широка дискусія щодо можливостей досягнення миру в Україні, хоча питання ставилося і більш глобально: чи реально відвернути війну, тобто зняти її з порядку денного для людства взагалі. Були проаналізовані концепції західноєвропейських філософів, які підтримували Кантівську тезу щодо можливості «вічного миру». Заторкувалась тема розвитку технологічної цивілізації, яка начебто сприяє поширенню агресії і агресивної поведінки. Обговорювалось питання: чи можлива трансформація агресії, чи є способи каналізувати її в більш прийнятні форми, або через самовдосконалення людини. Пропонувалось звернутися (...) до практик співіснування, притаманні первісним спільнотам. Наголошувалося на нагальності завдання, яке полягає в тому, щоб знайти належні відповіді на виклики, які ставить перед людством війна в Україні. Або в більш ширшому плані: що має здійснити людство, щоб припинити ті війни, які вже розпочалися, або зробити для тих, хто їх розпочинає, дуже дороговартісною авантюрою. (shrink)

We examine the moderating role of the situational and organizational contexts in determining unethical managerial behavior, applying the case-survey methodology. On the basis of a holistic, multiple-antecedent perspective, we hypothesize that two key constructs, moral intensity and situational strength, help explain contextual moderating effects on relationships between managers’ individual characteristics and unethical behavior. Based on a quantitative analysis of 52 case studies describing occurrences of real-life unethical conduct, we find empirical support for the hypothesized contextual moderating effects of moral intensity (...) and situational strength. By examining these complex contextual moderators, we aim to contribute to organizational ethics research as we shed light on the critical role that context may play in influencing unethical managerial behavior. (shrink)

In this paper, I discuss the ethics of care as a response to impartialist ethical theories. In section 1, I contrast Gilligan’s critique of impartial ethical theories with other objections to impartialism. In section 2, I analyze some of the ways in which impartialists have attempted to understand the ethics of care since the publication of Gilligan’s text. In section 3, I argue against proponents of impartialism and show that care constitutes an ethical theory in its own right, (...) not one which is dependent or parasitic upon impartialism. In section 4, I contrast care ethic’s conception of the self with that offered by traditional ethical theories, and argue that the most important distinction between the care and impartialist accounts of morality lies in the conception of the moral self which informs each of these approaches. (shrink)

Applying the rules and systems of mathematics and logic to instance ontology, this work argues for the validity and problem-solving capacities of instance ontology, and associates it with a version of the realist position which is named by the author as moderate realism.

Interest in ethical aspects associated to product acquisition and consumption is a growing trend among consumers. In this context, the concept of “product with ethical attributes” has arisen to refer to products with explicit social and environmental characteristics. However, one of the factors that most hinders the purchasing of these products is certainly price. Given the difficulty of reducing price, the question that arises is the extent to which other product attributes can attenuate the negative impact of price on perceived (...) value. We assume that the special benefits associated to this type of products are, at a different level, attenuators of the relationship between price and perceived value. Focusing on Fair Trade organic coffee, hypotheses are tested regarding survey data from 407 customers. They were interviewed in an actual purchasing scenario. The models are tested using conventional Structural Equation Models and the Latent Moderated Structural Equation method. The results obtained shed some light on a highly generalised belief that the marketing of these products can only be improved by reducing their price. However, although a price reduction could be desirable, albeit complicated in this product category, its effects could be reduced by acting on other variables such as the ethical aspects, quality and healthiness of this product category. (shrink)

This study examines the relationships between a company''s emphasis on discretionary social responsibility, environment, and firm performance. It tests the proposition that environmental munificence and dynamism moderate the relationship between discretionary social responsibility and financial performance. Social responsibility was measured with a three-item scale in a sample of 62 firms using a questionnaire. Environmental munificence and dynamism were measured using archival sources as was financial performance (return on assets and return on sales). The results of moderated regression analyses and (...) subgroup analyses found a significant moderating effect of environment on the social responsibility-firm performance relationship. Discretionary social responsibility contributes to firm performance in environments that are dynamic and munificent. (shrink)

The purpose of this study is to analyse the teachings of religious moderation contained in the Wawacan Babad Walangsungsang script. This research employs a qualitative method with philology as the main analysis of the data, namely manuscript inventory, script description, script transfer, and language translation. The script shows the story of Prince Walangsungsang’s journey in search of spirituality, specifically Islam. Interestingly, he learned his spirituality through many non-Muslim teachers until he finally met Sheik Datuk Kahfi in Bukit Amparan Jati. The (...) result of this study shows that upon his spiritual journey while gaining knowledge he experienced magical scenery. The conclusion is the willingness of prince Walangsungsang to learn knowledge and ajimat from Budhaprawa teachers, the openness and support of Budhaprawa teachers about the Prophet’s shari’a and the explanation of Sheikh Datuk Kahfi (Muslim) for the religious search conducted by Prince Walangsungsang shows the beauty of speech that is rich with nuances of religious moderation. Contribution: This research is important as a basic reference for religious moderation, which is rooted in the local wisdom of the Sundanese culture and tradition and can be adopted to spread those in our interaction with other religions. (shrink)

This paper reports the results of a survey with public accountants in Barbados on their intention to report a superior’s unethical behaviour. Specifically, it investigates to what extent perceived organisational support in audit organisations would moderate Barbadian public accountants’ intentions to blow the whistle internally and externally. Results indicate that internal whistle-blowing intentions are significantly influenced by all five individual antecedents, and the influence of the antecedents is intensified when the level of POS is high. However, further results indicate (...) that external whistle-blowing intentions are significantly influenced by only three individual-level antecedents viz. attitudes, perceived behavioural control and personal cost of reporting, and their influence is intensified when the level of POS is low. The results suggest that POS is an important mechanism for controlling behaviour. (shrink)

Religious moderation has been popular and widely promoted to students as a countermeasure to radicalism. However, it runs across several challenges. Not to mention that radicalism has extended its influence within Islamic universities in Indonesia. Many research organisations have found that Indonesian students tend to be radical. Hence, the discussion around religious moderation among students highlights its urgency. With emphasis on the reception of Islamic university students to religious texts, this study proposed the appropriate approach to religious moderation in the (...) context of plural Indonesian society with the reception of Qur’anic verses and hadiths that promoted moderation. It employed a qualitative approach with a purposive sampling technique involving 81 students of Islamic Religious Education of UIN Maulana Malik Ibrahim Malang as the research subjects. They were students from four semester IV and VI classes. This study revealed several key findings: firstly, the majority of students equate religious moderation with religious tolerance; secondly, students draw from a range of verses and hadiths that emphasise religious moderation, primarily on tolerance promotion; and thirdly, students’ application of religious moderation based on religious texts manifests through verbal, written and practical approaches. This study presents a model for developing religious moderation rooted in students’ comprehension of religious texts advocating moderation. This study implies using religious texts to promote moderate thought to lessen radicalism and intolerance in the world. Contribution: This study introduces a religious text-oriented approach to enhance the development of religious moderation, thereby refining strategies and methods that have predominantly emphasised aspects of social reality. The religious texts that advocate for moderation are accepted and applied by students in their lives. This contribution is crucial to lessening radicalism and intolerance in Indonesia. (shrink)

Critical thinking has been widely regarded as an indispensable cognitive skill in the 21st century. However, its associations with the affective aspects of psychological functioning are not well understood. This study explored the interrelations between trait mindfulness, critical thinking, cognitive distortions, and psychological distress using a moderated mediation model. The sample comprised 287 senior secondary school students (57% male and 43% female) aged 14–19 from a local secondary school in Hong Kong. The results revealed that high critical thinking was significantly (...) associated with high levels of psychological distress when mindful awareness was low among adolescents. Trait mindfulness was found to moderate the indirect effects of critical thinking on psychological distress via cognitive distortions as the mediator. Specifically, in low trait mindfulness conditions, critical thinking was found to associate positively with cognitive distortions and psychological distress. Such associations were not observed in high trait mindfulness conditions. The findings reveal that though critical thinking has positive associations with cognitive functioning, its associations with affective well-being might be negative. The results also suggest that mindfulness might play an important role in preventing the possible psychological distress associated with critical thinking. Educational implications relating to the fostering of critical thinking and mindful awareness are discussed. (shrink)

This paper explores how moderate communitarianism could bring about a greater sense of political morality in the practice of democracy in contemporary Africa. Moderate communitarianism is a thesis traceable to Kwame Gyekye, the Akan philosopher. This thesis is a moderation of the infl uence of the community in the Akan, an African social structure. In ensuring good political morality in the Akan, and therefore the African community, Gyekye proposes moral revolution over the enforcement of the law. I perform (...) two main tasks in this article: I reinforce the view that in a democratic framework, moderate communitarianism offers lessons on political morality, and I challenge the notion that moral revolution has greater prospects for bringing about political morality than law enforcement. (shrink)

School-aged children with Developmental Coordination Disorder (DCD) are at greater risk for physical inactivity, lower global self-worth, and internalizing problems, such as depression and anxiety. Based on the Environmental Stress Hypothesis (ESH), recent research has shown that physical inactivity and lower global self-worth sequentially mediate the relationship between DCD and internalizing problems, suggesting that DCD leads to lower levels of physical activity, which in turn, leads to lower levels of global self-worth, and ultimately, a greater amount of internalizing problems. However, (...) physical activity and global self-worth may also buffer (i.e., moderate) the adverse effect of DCD on internalizing problems. To date, this has yet to be tested. Participants were 1206 children aged 12-14 years (611 boys, 79 with probable DCD (pDCD)). All children received assessments of motor coordination, physical activity, global self-worth, and internalizing problems. Children with pDCD were less physically active, had lower self-worth, and experienced more internalizing problems compared to typically developing (TD) children (p’s <.05). Furthermore, the moderated moderating effect (three-way interaction) of physical activity and global self-worth was also evident (p <.05), indicating that internalizing problems in both TD and pDCD groups decreased with concurrent increases in physical activity and global self-worth. Importantly, when compared to TD children, increases in physical activity and global self-worth were associated with a greater reduction in internalizing problems among children with pDCD. The findings support several pathways in the ESH and highlight that, in addition to improving motor skills, interventions should also target both physical activity and global self-worth to mitigate potential mental health issues for children with motor difficulties. (shrink)

I introduce and defend a view about knowledge that I call Moderate Skeptical Invariantism. According to this view, a subject knows p only if she is practically certain that p, where practical certainty is defined as the confidence a rational subject would have to have for her to believe that p and act on p no matter the stakes. I do not provide a definitive case for this view, but I argue that it has several explanatory advantages over alternative (...) views and I show how it can avoid two pressing problems commonly addressed to similar approaches. (shrink)

Transparency is an underpinning of workplace ethics. However, most of the existing research has focused on the relationship between leader transparency and its consequences. Drawing on social and self-regulation theory research, we examine the antecedents of followers’ transparency. Specifically, we propose that followers have higher levels of transparency when they are working with peers who have a high level of transparency. We further suggest that followers’ conscientiousness and agreeableness moderate the relationship between peer transparency and followers’ transparency. Using a (...) time-lagged design, we provide support for the proposed theoretical model. We found that follower conscientiousness substitutes the social regulation effect, while follower agreeableness enhances this social regulation effect. Theoretical and practical implications of these findings are also discussed. (shrink)

Although radical forms of relativism are perhaps beyond the epistemological pale, I argue here that a more moderate form may be plausible, and articulate the conditions under which moderate epistemic relativism could well serve our epistemic goals. In particular, as a result of our limitations as human cognizers, we find ourselves needing to investigate the dappled and difficult world by means of competing communities of highly specialized researchers. We would do well, I argue, to admit of the existence (...) of unresolvable disputes between such communities, but only so long as there is a sufficient amount of fruitful exchange between them as well. I close with some speculation about when it is or is not legitimate to make an “appeal to discipline”: responding to another’s argument by saying something like, “we should do it this way, because we are philosophers (/linguists/psychologists/…), and that’s just what we do”. (shrink)

Centre for Applied Philosophy and Public Ethics, The Australian National University, LPO Box 8260, ANU, Canberra ACT 2601, Australia. Email: michael.selgelid{at}anu.edu.au ' + u + '@ ' + d + ' '/ /- ->. Home page: http: //www.cappe.edu.au/staff/michael-selgelid.htmThis article advocates the development of a moderate pluralist theory of political philosophy that recognizes that utility, liberty and equality are legitimate, independent social values and that none should have absolute priority over the others. Inter alia, such a theory would provide a (...) principled means for striking a balance, or making trade-offs, between these values in cases of conflict. Recent developments in public health ethics have made progress in thinking about how to make trade-offs between liberty and utility in particular. While public health ethicists often claim that the least restrictive alternative should be used to achieve the public health goal in question, I argue that a plausible but under-recognized idea is that the least restrictive alternative might sometimes involve improvement of global health via redistributive taxation—i.e., rather than coercive social distancing measures. I conclude by demonstrating that the proportionality principle leaves open the question of when exactly utility outweighs liberty or vice versa—and I argue that, rather than speaking about the morality of liberty-infringing public health interventions in categorical/binary terms, it would be more fruitful and realistic to think and speak about the degree to which a liberty-infringing public health intervention is morally appropriate. CiteULike Connotea Del.icio.us What's this? (shrink)

This chapter examines sensitive moderate invariantism, and how it may help the puzzle. It describes two mechanisms that bear on the truth of knowledge claims; ones that are similar to contextualist machinery except that they are conceived of as making for subject-sensitivity. The sensitive moderate invariantist claims that the extension of ‘know’ depends not only on the kinds of actors traditionally adverted to accounts of knowledge but also on the kinds of factors that in the contextualist’s hands make (...) for ascriber-dependence. (shrink)

In modal logic, propositions are evaluated relative to possible worlds. A proposition may be true relative to a world w, and false relative to another world w'. Relativism is the view that the relativization idea extends beyond possible worlds and modalities. Thus, in tense logic, propositions are evaluated relative to times. A proposition (e.g. the proposition that Socrates is sitting) may be true relative to a time t, and false relative to another time t'. In this paper I discuss, and (...) attempt to rebut, two classical objections to Relativism. The first objection, due to Frege, is the objection from incompleteness. I distinguish two possible relativist responses to that objection, one of which corresponds to the view I actually defend : Moderate Relativism. The second objection is due to Mark Richard, who argued that the objects of belief cannot be relativistic. I show that that objection can be met within the Moderate Relativist framework. In the last section, I deal with special forms of disagreement that have loomed large in recent discussions of Relativism. (shrink)

Robert Wallace (1697–1771) was a leading minister of the Church of Scotland, but he remains a largely overlooked figure in the literature. Nevertheless, his participation in philosophical and theological debates offers a glimpse of the complex positions of the Scottish clergy – and of Scottish moderation on its own terms. Wallace’s moderation was evident, for example, in his opposition both to radical deism and orthodox dogmatism. Yet what makes Wallace’s case particularly interesting is that he described himself as a ‘ (...) class='Hi'>moderate freethinker’ in a letter to David Hume, while distinguishing elsewhere the ‘moderate’ and ‘sober’ freethinkers from the dangerously sceptical ones. Exploring his consistent statements on this issue in various writings throughout his career, this article investigates the self-identified moderation of Wallace – in opposition, for example, to his rival freethinker William Dudgeon – and thus the clergy’s attempt to use this category in the shaping of their vision of the Scottish Enlightenment. (shrink)

This article argues that moderation is a difficult, complex, and elusive concept that challenges our political imagination. It has several faces—epistemological, moral, constitutional, political and religious—and forms a rich intellectual tradition that has yet to be explored in all its complexity. Moderation is “the silken string that runs through the pearl-chain of all virtues” (Joseph Hall). As such, it ought to be examined not only as a virtue but also as a social practice, an intellectual sensibility, a way of life, (...) a particular ethos, and a set of concrete institutions. Finally, moderation is best understood in relation with its synonyms (prudence, civility, compromise) and antonyms (extremism, fanaticism, zealotry). (shrink)

When investigating the impact of organizational ethical context on individual ethical decision-making, past work has reported mixed results, with some studies indicating that a strong ethical work environment is associated with increased ethical reasoning, and other studies indicating that such an environment has little to no influence on the way ethical issues are addressed. Given these contradictory findings, we utilize multiple theoretical perspectives to assess the degree to which employees’ perceptions of ethical values, ethical culture, and corporate social responsibility (...) class='Hi'>moderate the relationship between their ethical issue recognition and ethical judgments. Data obtained from employees of a financial services firm located primarily in the Midwestern United States supported the research hypothesis, with organizational ethical context weakening the recognition–judgment linkage. Results are compared to prior studies, and the managerial and research implications of the findings are discussed, along with the study’s limitations and suggestions for future inquiry. (shrink)

Typical presentism asserts that whatever exists is present. Moderate presentism more modestly claims that all events are present and thus acknowledges past and future times understood in a substantivalist sense, and past objects understood, following Williamson, as “ex-concrete.” It is argued that moderate presentism retains the most valuable features of typical presentism, while having considerable advantages in dealing with its most prominent difficulties.

The desire to control how others see us is a ubiquitous phenomenon. Decades of research have suggested that the results associated with how others see us are too great an influence to ignore. The tactics we use and behaviors we engage in to control how others see us is known as impression management. This study examines the relationship between regulatory focus and the use of exemplification or supplication impression management tactics. We use regulatory focus theory to examine this phenomenon. First, (...) we investigate the main effects that occur between prevention-focused individuals and exemplification, and between promotion-focused individuals and exemplification and supplication. We then introduce supervisor behavioral integrity as a moderator between regulatory focus and impression management. Our findings suggest a positive relationship between prevention-focused and exemplification, and between promotion-focused and exemplification and supplication. We also find that behavioral integrity strengthens the relationship between prevention-focused and exemplification and promotion-focused and supplication, but not promotion-focused and exemplification. Implications and future research directions are discussed. (shrink)

Meat‐eating as a human practice has been under ethical attack from philosophers such as Peter Singer and Tom Regan on both utilitarian and deontological grounds. An organicist ethic, on the other hand, recognizes that all life other than the primary producers, the plants, must feed on life. This essay affirms, with many environmental ethicists, the moralconsiderability of biota other than the human, but denies that this enlargement of the moral community beyond Homo sapiens necessarily precludes our eating of meat. First, (...) absolute deontological arguments against meat‐eating are disputed, then utilitarian‐hedonistic arguments are shown not to be sufficient to require ethical vegetarianism. Both sorts of arguments have strengths, however, that set us on guard against current abuses in the meat‐raising and slaughtering industries. If the principle of ‘due respect’ for beings with different degrees of intrinsic value is honored, then moderate meat‐eating under reformed social practices can be seen as licit. Two final problems then require investigation: the problem of dietary justice for poor humans and the problem of ‘speciesism’. Dealing with the latter requires discussion of cannibalism and the ethics of humans being eaten by still higher ‘aliens’. (shrink)

On the horizon between metaphysics and philosophy of religion stands the question of God’s relation to various abstracta. Like other contemporary philosophical debates, this one has resulted in a broadly dichotomous stalemate between Platonic realists on the one hand and varieties of nominalism/antirealism on the other. In this paper, I offer Aquinas’s moderaterealism as a true middle ground between realist or nominalist solutions. What Platonists take to be abstracta are actually the result of intellect’s abstractive work on sensible objects. Further, (...) the Christian philosopher should be concerned as much, if not more so, by nominalism than by Platonism. Given the problems associated with either Platonist or nominalist solutions, one should be open to a Thomistic moderate-realist solution to the problem of God and abstracta. (shrink)

This study aims to investigate the concept of religious moderation in the form of values contained in Islamic religious education textbooks at the junior high school level and to analyse how these values are implemented in Bandung, West Java schools. This article employs qualitative data collection techniques, including a literature review, observation, and interviews. The study finds that the content of moderation values, such as non-violence, egalitarianism and fairness, and tolerance, aligns with the Indonesian government’s religious moderation pillars. The study (...) also reveals that the implementation of moderation values has been carried out, especially by Islamic religious education teachers, resulting in a safe and respectful school environment for Muslim and non-Muslim students alike. The implementation of non-violence values aims to prevent students from being exposed to extremist Islamic groups. Meanwhile, egalitarianism and fairness values emphasise the equality of every human being and place every religious community in a middle position between two opposite poles. Lastly, tolerance values emphasise the importance of religious freedom and the principle of national commitment, requiring every person and religious community to maintain their national commitment without feeling that their group has the highest rank. Furthermore, the study discovered that the implementation of moderation values based on textbooks had been carried out, particularly in two schools in Bandung City that involved the collaborative participation of students and teachers. Contribution: This finding contributes to the study of religious moderation in the general school at the primary education level. Until now, the study of religious moderation has mostly focused on the discourse of social movements and the atmosphere of Islamic education, namely Islamic boarding schools. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:NATURAL LAW, IMPARTIALISM, AND OTHERS' GOOD* MARK C. MURPHY Georgetown University Washington, D.C. The title of a recent article by Henry Veatch and Joseph Rautenberg asks "Does the Grisez-Finnis-Boyle Moral Philosophy Rest on a Mistake?'"; the answer that the text of that article produces is, unsurprisingly, "Yes." Veatch and Rautenberg argue that despite superficial similarities between the moral theory defended by Germain Grisez, John Finnis, and Joseph Boyle (...) and the eudaimonist moral theories defended by Aristotle and Aquinas, the Grisez-Finnis-Boyle (hereafter "GFB") view is more akin to utilitarian impartialism than to Aristotelian or Thomistic eudaimonism. I shall argue that although Veatch and Rautenberg are correct to label the GFB view a type of impartialism, they misunderstand both the character of its impartialism and the mistake on which it rests. A clearer understanding of what is at issue between impartialist and eudaimonist natural law theories will bring into focus the severity of the problem faced in trying to decide between these accounts. I Call the thesis that all correct practical reasoning proceeds from one's own good as a principle "eudaimonism"; call the thesis that all correct practical reasoning proceeds from the good * I owe a debt of gratitude to Melissa Barry, Lenn Goodman, Trenton Merricks, and (especially) Thomas Williams for their comments on early drafts of this article. 1 Henry Veatch and Joseph Rautenberg, "Does the Grisez-Finnis-Boyle Moral Philosophy Rest on a Mistake?" Review of Metaphysics 44 (1991): 807-830. 53 54 MARK C. MURPHY impartially considered "impartialism." As Veatch and Rautenberg point out, the GFB view endorses impartialism: from the point of view of practical reason, whether a good is instantiated in you or in me makes no difference.2 This impartialism places the GFB view on the side of the utilitarians against the eudaimonism of Aristotle and Aquinas. That Grisez, Finnis, and Boyle part ways with Aristotle and Aquinas on this issue is, of course, no argument against the GFB view. Veatch and Rautenberg attempt to call the GFB impartialism into question, though, by arguing both that the GFB impartialism has absurd consequences and that the argument by which Grisez, Finnis, and Boyle reach the impartialist thesis contains plain errors. Veatch and Rautenberg hold that the impartialism advocated by the GFB view is a result of modern moral philosophy's disconnecting the concept of a good from that of human needs, desires, and interests: The notion of 'good' [on the 'modern' view] needs to be denatured and completely dissociated from all reference to our liking, desiring, or finding pleasing those things which we take to be good. Instead, all 'goods' are to be converted into so many 'oughts', and as 'oughts' they are to be furthered and pursued.3 On the modern view, to assert that pleasure is a good is to assert only that pleasure ought to be promoted; to say that knowledge is a good is to say only that knowledge ought to be pursued. From this sundering of the relationship between the idea of a good and that of human needs and interests it is a small step 2 Although both utilitarianism and the GFB view endorse impartialism, they differ importantly in that utilitarianism is consequentialist whereas the GFB view is not. To move from the impartialist thesis that the good impartially considered is the starting point for practical reason to the utilitarian thesis that one ought to act so as to maximize overall goodness requires, among other presuppositions, the assumption that another's good and my own are commensurable. This premise the GFB view denies; no two instantiations of basic values between which choice is possible are commensurable. See Germain Grisez, Joseph Boyle, and John Finnis, "Practical Principles, Moral Truth, and Ultimate Ends," American Journal ofJurisprudence 32 (1987): 99-151, esp. 110.· 1 Veatch and Rautenberg, "Grisez-Finnis-Boyle Moral Philosophy," 816. NATURAL LAW, IMPARTIALISM, AND OTHERS' GOOD 55 indeed to impartialism: once goods are no longer such in virtue of anyone's needing or desiring them, there is no reason to promote one's own good over that of anyone else: "Instead, all goods having now been converted into so many 'oughts', it would seem to... (shrink)

In this article, I explore the relationship between moderation and toleration in early modern England by focusing on William Penn’s 1685 A Perswasive to Moderation. This work, published by Penn in support of James II’s campaign to implement toleration in England by royal decree, explicitly linked moderation and the campaign for liberty of conscience in which Penn had participated for nearly two decades, in both England and America. More broadly, I show how Penn’s Perswasive entered into an ongoing debate over (...) the concept of moderation itself: during the 1680s, a number of authors explored the meanings and limits of moderation, tying it to contested debates in ecclesiastical affairs, civil and religious liberty, and ethical discourse. Yet the aspirations of James II to secure liberty of conscience for the realm’s dissenters failed spectacularly in the Revolution of 1688, and Penn suffered deep public embarrassment (along with significant legal jeopardy) due to his association with that effort. The article closes with some specific reflections on Penn’s Perswasive as well as more general comments on the importance of attending to the practical, historically contingent ways in which moderation discourses unfold. (shrink)

Impartialism in ethics has been said to be the common ground shared by both Kantian and utilitarian approaches to ethics. Lawrence Blum describes this common ground as follows: Both views identify morality with a perspective of impartiality, impersonality, objectivity and universality. Both views imply the ‘ubiquity of impartiality” – that our commitments and projects derive their legitimacy only by reference to this impartial perspective.

Religious moderation is a crucial issue, along with religious and cultural values that develop in society. Religious moderation’s success will significantly determine millennial Muslim youth’s tolerant attitudes, mediated by intellectual humility. This study aimed to identify and design a model of religious moderation on tolerance by mediating intellectual humility. The research used mixed methods; data analysis used NVivo 12 Plus (software by QSR International), to compile variable nominations; and Partial Least Squares - Structural Equation (PLS-SEM) creates research models. There were (...) 350 Indonesian youth informants in the study, which used interviews and focus group discussions. The results showed that religious moderation in youth, including national commitment, antiviolence and acceptance of local culture, can strengthen tolerance, mediated by intellectual humility. The tolerant attitude shows high and stable data and confirms the strengthening of religious moderation in young people. From the identification, a model of religious moderation in youth was designed and revised, and the results have met all the requirements for modelling so that it can be continued for testing.Contribution: This research provides essential assistance in implementing religious moderation for young people, which is currently the most prevalent issue in Indonesia. The world needs a moderate religious attitude to become a middle ground for various religious and cultural differences among people globally. (shrink)

The rise of religious conservatism following the 1998 reformasi has altered the face of Indonesian Islam, which has historically been regarded as peaceful and inclusive, which is why the Indonesian government has advocated for moderate Islam on a regional, national and even a global scale. Using West Java as a case study, this article presents the 2019 'English for Ulama' initiative, which intends to train ulama in West Java about the concept of moderate Islam before sending them to (...) the United Kingdom to promote moderate Islamic discourse in a global setting. This study demonstrates that the EFU programme is a strategic project that not only benefits West Javanese ulama regionally, where they may develop networks with other Muslims on a worldwide scale, but also benefits from the national development of moderate Islamic discourse. On a global scale, this programme is one of the best examples of moderate Islamic discourse diplomacy as the nature of Indonesian Islam. Furthermore, supporting moderate Islam on a worldwide scale is likely to influence Western society's view of Islamophobia. CONTRIBUTION: Although the EFU programme is a local government initiative, it has contributed to the promotion of moderate Islam at the world level and is framed as global diplomacy. (shrink)

Data from further human experiments touch four open questions in the target article. (1) Extinction of reward acquisition postulated by Depue & Collins's model could not be confirmed if correlating craving for, liking of, and satisfaction from smoking. (2) Intraindividual correspondence between responsivity to dopamine agonists and antagonists could likewise not be confirmed. (3) Nicotine craving and drug-induced hormone responses were not substantially correlated. (4) Low serotonin can be the cause and not just the moderator of dopaminergic sensitivity, and personality (...) correlates of low dopamine/low MAO (aggressive impulsive traits) can hardly be related to the positive emotion associated with dopaminergic activity. (shrink)

Thucydidean politicians recognize the difficulty posed by the uncertainties of the future in times of war, yet they differ sharply in their conclusions about how best to respond. Thucydides’ analysis of the rhetoric of wartime decision-making focuses upon the deterioration of political culture under a major national crisis, as well as the role of effective leadership in countering this tendency. The dilemma of Thucydidean politics is how to ensure a deliberative process that will not be taken captive by the pressures (...) and emotions of war, and the demagogic leaders who seek to exploit such pressures and emotions for their own ends. By studying the failures and successes of the past (as documented and analyzed in his History), decision-makers in the future can better understand the political dynamics of wartime decision-making and the corrosive forces that crises too often produce. Thucydides’ narrative analyzes the political, social, and moral psychological dynamics that produce aggression, violence, and the desire for domination and revenge. On his view, these are not inevitable products of human nature, merely dispositions that normative institutions are designed to check. Rather he portrays human nature as running amok when such checks are weakened. What can restrain ‘human nature’ are the norms and institutions that promote communal as opposed to factional or individual interests. (shrink)

In this article, I argue that Powers and Faden’s non-ideal, comprehensive theory of justice cannot keep in line with the proposed moderateness of their essentialist approach. My argument is as follows: Powers and Faden’s comprehensive theory of justice contravenes the thrust of moderate essentialism, in claiming that their theory values health for its own sake. Why do they define their conception of justice as valuing health for its own sake when it is likely to be incongruous with their essentialist (...) approach? To understand this, we should examine their sufficientarian proposal. There are two requirements for plausible sufficientarianism. The first requirement is to specify the threshold below which people are seriously deprived and must be urgently benefited in a non-arbitrary manner. The second requirement is that sufficientarianism should be sensitive to certain inequalities above the threshold. Powers and Faden’s approach convincingly meets the first requirement. However, the non-ideal aspect of their approach, which is key to meeting the second requirement, makes it explicit that at least one of the listed dimensions of well-being must be valued for their own sake. This is not reconcilable with their own characterization of moderate essentialism. For this reason, we should conclude that Powers and Faden fail to argue for moderate essentialism. (shrink)

Previous empirical studies have shown that perceptions of organizational politics are negatively related to individuals’ affective commitment. The key contribution of this study was that it found the interactive moderating effects of political skill and quality of leader–member exchange (LMX) on the relationship between perceptions of organizational politics and affective commitment. Our results indicated that politics perception affective commitment relationship was weaker when both political skill and quality of LMX are high. When only political skill is high and the quality (...) of LMX is low, or LMX quality is high but political skill is low, the negative relationship between politics perception and affective commitment was not mitigated. Limitations and implications for future research are discussed. (shrink)

Past research on sanctification has focused on the direct association between domain sanctification and domain satisfaction. This registered-report study focused on the predicted moderating function of sexual sanctification on the association between sexual and relationship satisfaction. An Internet panel sample of 740 women and 872 men, all married Jewish individuals residing in Israel, assessed the levels of their sexual and marital satisfaction, sexual sanctification, religiousness, and social desirability via an anonymous online questionnaire. As expected, sexual and marital satisfaction were highly (...) correlated. As predicted, sexual sanctification was found to moderate the association between sexual and marital satisfaction for women even after controlling for age, religiousness, and social desirability. However, although the positive association between sexual and relationship satisfaction was predicted to be larger at higher levels of sanctification than at lower levels, the moderation analysis revealed a reverse pattern. In addition, the moderation effect was significant for men only after controlling for religiousness. Post hoc analyses for moderated moderation confirmed significant gender differences in the moderation function of sexual sanctification. The importance of examining gender differences in future sanctification studies and the theoretical implications for the independence of sanctification from religiousness is discussed. (shrink)

D. W. Mertz provides a "new" competitor in the universals debate by reviving, developing, and defending the medieval doctrine of Moderate Realism. This book is a substantial contribution to ontology and logic, combining interesting new arguments for polyadic relations and unit attributes, careful and thorough historical studies, and a logic that could solve many old problems.