Moral

Architekten gestalten Lebensräume. Sie tragen deshalb Verantwortung für eine Vielzahl Betroffener. Es gilt, den verschiedensten Interessen gerecht zu werden – denen des Bauherrn, der Nutzer, der Nachbarn, der Passanten, der Umwelt und der Gesellschaft. Und um das kulturelle Erbe sollen sich Architekten nach Möglichkeit auch noch kümmern. Zugleich wollen und sollen sie eigene künstlerische Interessen verfolgen. Mit Adolf Loos gesagt: »Das Haus hat allen zu gefallen.« Diese Gemengelage führt in der Praxis nicht selten zu Konflikten und wirft verschiedenste moralische Fragen auf: Grundsatzfragen der aktuellen Architekturproduktion.

Tagtäglich stellen sich Architekten und Architektinnen solchen »architektonischen Gewissensfragen«. Viele der Fragen wurden im Rahmen einer von der Bayrischen Architektenkammer angeregten Kolumne im »Deutschen Architektenblatt« gestellt. 51 der interessantesten Zwickmühlen aus den Bereichen Architektur und Gesellschaft, Büroalltag, Recht, Nachhaltigkeit, Umgang mit Auftraggebern, Gestaltungs- und Vermittlungsfragen sowie zum Berufsstand werden nun in Buchform publiziert. Der Philosoph und Architekt Martin Düchs beantwortet sie praxisnah, unterhaltsam und philosophisch fundiert. Er belehrt seine Leserschaft nicht, und er entwickelt auch keine Patentrezepte. Sein Ratschlag lautet vielmehr: Es lohnt sich, der (eigenen) Stimme des Gewissens zu lauschen und genau abzuwägen, wenn sich bei der architektonischen Gestaltung von Lebensräumen (moralische) Fragen stellen.

Der Autor Martin Düchs ist Architekt und Philosoph. Nach dem Studium beider Fächer arbeitete er zunächst einige Jahre als Architekt, bevor er mit einer Arbeit über die Ethik des Architekten in der Philosophie promoviert wurde.

»… entgegen seiner filigranen Gestaltung ist das […] elegant und leichthändig geschriebene und zugleich kenntnisreich erhellende Buch […] auch ein belastbares Fundament des Bauens an sich. Die Architektur, heißt es, ist eine öffentliche Kunst - man kommt ihr nicht aus. Das stimmt. Doch gilt das deshalb, weil man am Bau weder gewissen Fragen noch den Gewissensfragen entgeht.
Das Schöne an der ironisch pointierten, moralisch klaren und nachvollziehbar hergeleiteten Haltung, der man im Buch oft begegnet, ist die Ferne zu jeder Form von Moralinsäuerlichkeit oder Küchenpsychologie. Auf so reflektierte wie unterhaltsame Weise wird hier eine zeitgemäße Baukultur auf einem Tragwerk nicht des moralisch Gefühlten, sondern des moralphilosophisch Gedachten (von Aristoteles über Thomas von Aquin bis Immanuel Kant) errichtet. So entstehen bemerkenswerte Gebäude und Räume, die zugleich Denkräume und Gedankengebäude sind. Das Theoretische erweist sich als lebensnahe Praxis. … Die Architektur wird hier verhandelt nicht als Geschmacksfrage beliebiger ästhetischer Kategorien, sondern als ein Bauen, das im Ergebnis richtig oder falsch ist. Weil es auf einem richtigen oder falschen Verhalten fußt. Man sollte den Studierenden der Baukunst nicht nur die Schneider-Bautabellen […] zu lesen geben, sondern vor allem auch ›50+1 Architektonische Gewissensfragen‹.«
G. Matzig, Süddeutsche Zeitung

»Es spricht sich mehr und mehr herum: Architektur und Philosophie sind eine wunderbare Kombination. … Schon 2012 hat die Bayerische Architektenkammer die Fruchtbarkeit der Philosophie für die Architektur entdeckt und im Bayernteil des DAB die Kolumne ›Die architektonische Gewissensfrage‹ gestartet. Angelehnt an die von Dr. Dr. Rainer Erlinger im Magazin der Süddeutschen Zeitung all wöchentlich beantwortete Gewissensfrage wollte die Serie in unterhaltsamer Form Antworten auf moralische Probleme des Berufsstands geben und zugleich ein wenig systematisches Know-How der Ethik vermitteln. …Im September erscheinen die architektonischen Gewissensfragen gebündelt, neu gegliedert und in überarbeiteter Form als Buch.«
F. Blomeyer, DAB Regional

»Ethik für Architekten … in einem hübsch gemachten, handlichen Band. … Der Autor […] meditiert in seinem Buch lesenswert und praxisnah darüber, wie sich den unterschiedlichen Interessen von Bauherren, Nutzern, Nachbarn, Behörden, Kollegen und Mitarbeitern verantwortungsbewusst gerecht werden lässt.«
U. Fölsing, FAZ

»Das Buch […] bietet beides – Rat und Trost. Rat bietet das Buch, weil moralische Probleme aus dem Alltag von Architekten in kurzen Texten systematisch und unter Rückgriff auf Modelle und Argumente der Ethik diskutiert werden. Und tröstlich ist die Erkenntnis, dass man nicht der Einzige ist, der mit moralischen Fragen zu kämpfen hat. Weil das Buch unterhaltsam ist und ohne akademische Allüren auskommt, ist es auch für kommende Architektengenerationen ein ethischer Kompass.«
Newsletter, Verband Freier Berufe in Bayern e.V.

»… eine angenehme, niveauvolle Feierabendlektüre, die einen schönen, zu weiteren Überlegungen reizenden Kontrapunkt zur (oft) trockenen Fachliteratur geben kann. … ein durchweg gelungenes Kompendium an praxisrelevanten philosophisch-motivierten Fragen, die sich die meisten Architekten und Ingenieure […] irgendwann in ihrem (Berufs-) Leben stellen dürften.«
L. Gieles, BDB-Nachrichten

»… ohne Moralpredigt und äußerst unterhaltsam. … Die Antworten, die Martin Düchs bereithält, sind bereichernd in ihrem Abwägen und Wertschätzen der unterschiedlichen Interessen, der Berücksichtigung sowohl universaler Grundsätze, rechtlicher Fragen, Berufsordnungen und individueller Bedürfnisse […] sowie die Praktikabilität der Umsetzung. … Damit wird das Bild der Architekten als Mediatoren gestärkt, deren Aufgabe es ist, gesellschaftliche, soziale, gestalterische und individuelle Aspekte von einer höheren Warte aus zu moderieren. Für diese Aufgabe können sie sich mit den ›architektonischen Gewissensfragen‹ argumentativ bestens ausstatten. Daher zum Schluss ein nicht-kategorischer Imperativ: Lesen Sie dieses Buch.«
E. Potratz, der architekt

»Düchs antwortet auf alle Fragen praxisnah, unterhaltsam und philosophisch fundiert. Er belehrt seine Leserschaft nicht, und er entwickelt auch keine Patentrezepte. Sein Ratschlag lautet vielmehr: Es lohnt sich, der (eigenen) Stimme des Gewissens zu lauschen und genau abzuwägen, wenn sich bei der architektonischen Gestaltung von Lebensräumen (moralische) Fragen stellen.«
Bühnen Technische Rundschau

»Möchte noch irgendjemand hören, dass in jeder Krise auch eine Chance liegen kann? Mit dem Buch ›50+1 Architektonische Gewissensfragen‹ auf dem Nachttisch kommt man um den gerade etwas überstrapazierten Gedanken nicht herum. Das Buch, vor dem Eintritt des Corona-Virus in unsere Lebenswirklichkeit im September 2019 erschienen, hat das Zeug dazu, hilfreicher Wegbegleiter durch unsichere Zeiten zu werden. Nicht weil es Aufträge heranschaffen könnte, sondern weil es Orientierung bietet in der Frage, was eigentlich richtig und wichtig ist. Von ihm gehen sanfte und kraftvolle Anstöße zum Nachdenken aus, vielleicht sogar zum Neu-Denken der Profession für die Zeit, wenn es wieder aufwärts geht. … Martin Düchs ist durch sein abgeschlossenes Architekturstudium und einen Doktortitel in Philosophie fachlich bestens qualifiziert für diese Aufgabe. Außerdem hat er Humor und kann schreiben.«
K. Voermanek, BauNetz

Even though anthropogenic climate change is largely caused by industrialized nations, its burden is distributed unevenly with poor developing countries suffering the most. A common response to livelihood insecurities and destruction is migration. Using Peter Singer's ‘historical principle’, this paper argues that a morally just evaluation requires taking causality between climate change and migration under consideration. The historical principle is employed to emphasize shortcomings in commonly made philosophical arguments to oppose immigration. The article concludes that none of these arguments is able to override the moral responsibility of industrialized countries to compensate for harms that their actions have caused.

Moral education is determined by the social phenomenon, which confers its content and represents a component of general education; it contributes to the formation and development of moral conscience and behaviour, to shaping the moral profile of the personality, and to the elaboration of social–moral behaviour. In many European countries, there are educational policies that promote the social and moral development of young people. According to the provisions of the National Curriculum currently into effect in our country, all the areas in the curriculum have the obligation of contributing to the social and moral development of young people. In this sense, researchers in the field pinpoint that physical education and sport - mostly physical education and sport teachers - have an important role in reaching this objective. Nonetheless, there is only scanty conclusive evidence to support this theory. In addition, scientists consider the social and moral field differently. Currently, the...

Many researchers believe that the proper identification of psychology variables depends on using accurate tools that function beyond cultural, political and social attachments for measuring the psychological features in human societies. In this regard, the present study has been conducted to examine the psychometric properties and factor structure of Black’s Moral Agency Scale (2016) in Iranian population. This scale has 15 items with three subscales of responsibility, external attribution and group pressure that has been validated with a desirable validity and reliability in American-European society. In the present study, to use this scale first the Persian version was prepared using back translation and then it was distributed among a sample of 381 male and female students of the University of Mazandaran, who were selected through multi-stage cluster sampling to participate in this study. In the next step, the construct validity of the scale was examined by exploratory factor analysis method. The results showed that after removing 2 items due to loading onto a factor other than the main factor, the scale has a three-factorial structure such as the original version. Then, to examine the confirmatory factor analysis, the model's fit was evaluated using Amos software, which confirmed the results of the structure obtained from the exploratory factor analysis. Moreover, for further evaluation of the validity of the scale, the correlations between the factors and the total score was examined through Pearson's correlation, and results indicated a good correlation between the subscales with the total score of the scale. To assess the reliability of the scale, the Cronbach's alpha coefficient was adopted. The Cronbach's alpha for responsibility, group pressure, external attribution and total scale scores were 0.53, 0.57, 0.55, and 0.60, respectively. Finally, with due regard to the data obtained from this research, it can be said that the present scale has an acceptable reliability and validity and is suitable for use by Iranian researchers in future studies.

This article focuses on the relationship between morality and law through the debate between William Whewell (1794-1866) and John Stuart Mill (1806-1873), two important moral philosophers of 19th century Britain. Whewell belongs to a tradition maintaining that the basic moral principles can be known intuitively through an inherent faculty such as moral sense or conscience. In the meantime, Whewell argues that the process of knowing these basic principles intuitively is not an irrational process and that the reason is active throughout the whole process of knowing. In this context, the reason is the most basic concept of Whewell's system. In Whewell's system, the will of God is the highest/ultimate good. Relatedly, action in accordance with the will of God is morally right action. On the other hand, utilitarianism, to which Mill belongs, is a moral theory that determines the greatest happiness of the highest number of people as the criterion for morally right action. This theory does not include any metaphysical and theological elements, which argues that morality should be based on experience and introspection. Utilitarianism rejects the claim that there are basic moral principles that can be intuitively known. This approach of utilitarianism makes these two theories natural opponents of each other. One of the topics of the Whewell-Mill debate is the juncture of morality and law. In this context, Whewell's views on the moral-law relationship, Mill's criticism of Whewell on this issue and Whewell's responses to Mill constitute the subject of the article. The main purpose of this study, in which the comparative method is adopted, is to gain new perspectives on the relationship between morality and law. When we focus on the Whewell-Mill debate, we see that Whewell deals with the moral-law relationship on the basis of the concept of right, while Mill deals with the concept of justice. According to Whewell, it is impossible to talk about morality unless there are rights determined by law. In this regard, justice basically means compliance with the law. Like Whewell, Mill accepts that justice is not static but dynamic, and argues that only the utility can determine what just is. Mill objects to Whewell's views on three main criticial points. These are; according to Mill, Whewell first makes law the basis of morality by claiming that it is not possible to talk about morality where there are no laws. Whewell, objecting to this criticism of Mill, states that he does not make law the basis of morality; he says that he needs law to put moral principles into the practice. The second criticism of Mill is that Whewell makes laws the criterion of moral righteousness, which narrows morality down to rights and therefore to law compliance. Whewell objects to Mill, saying that moral rightness is much broader concept than legal rightness. For him, obedience to the law is only part of moral righteousness. Mill’s last criticism is that Whewell made obedience to the law a moral duty, even if it is not just. In Whewell's system, obedience to laws confirming slavery is made a moral duty. Whewell, on the other hand, admits that laws may be immoral from time to time, but states that obedience to these laws is more reasonable than disobeying them; because the problems that will arise from non-compliance with the laws are much greater. What needs to be done is to make sure that more just laws are legislated. However, according to Whewell, legislation is the duty of the jurist, not the moralist. These criticisms made by Mill against Whewell are actually criticisms that is related Mill's own system. Mill neither himself can give satisfactory answers to these criticisms. In conclusion, in the polemic between Whewell and Mill, it is possible to find other different answers of both thinkers regarding the relationship between morality and law. However, it cannot be said that these answers completely solved the problems stated above.

The search for medical care leads to the need for interaction between the patient and the doctor, in which there is a meeting of narratives. The patient's narrative is an important base of work for the physician who will diagnose and care, however, its interpretation and communication, in the therapeutic sense, will obey ethical and moral commitments. This relationship of dependence is part of the medical narrative formulation whose ultimate contribution will be a therapeutic response recognized and accepted by the patient.
Keywords: Narrative; Ethics; Moral; Medicine; Therapy

If a responsible way to live one’s sexuality is discussed within society—particularly ex negativo, as it is the case since the last wave of the abuse scandal occurred within the Catholic Church, theological and philosophical approaches are required that can contribute toward a renewal of how we deal with sexuality as Christians. An order of sexuality that complies with sensible—and, hence, humane criteria— is therefore presented in the following article. The virtue of chastity, as described here, refers to and has an  impact on both body and soul. The virtue mentioned is explained as a good habit that has become a set disposition that calls for the successful integration of sexuality into the good life and to which grace contributes in a significant way.

WABAH VIRUS CORONA DILIHAT DARI SUDUT PANDANG MORAL

Virus corona  sudah memakan korban hingga ratusan orang meninggal dan puluhan ribu lainnya terinfeksi. Virus ini mudah sekali menyebar.Komisi Kesehatan Nasional China mengkonfirmasi virus corona dapat ditularkan dari manusia ke manusia yang terinfeksi. Bahkan virus itu bisa saja menempel di salah satu tempat dekat pasien corona. Wabah virus corona masih terus menghantui sejumlah negara di dunia. Tak terkecuali Indonesia. Jika sebelumnya Indonesia menjadi salah satu negara yang belum terinfeksi, kini Tanah Air sudah mengonfirmasi kasus pertamanya.Tidak tanggung-tanggung, pasien yang terinfeksi virus corona hingga saat ini sudah ada dua orang. Masyarakat perlu hati-hati dan menjaga kesehatan.

Saat wabah korona mulai merebah ke negara-negara dan mulai banyak dibicarakan masyarakat WHO mengeluarkan peraturan untuk memakai masker saat keluar rumah dan selalu mencuci tangan setiap akan atau setelah berpergian saat itu tu masyarakat Indonesia mulai berbondong-bondong memborong masker yang dijual  di apotek atau toko alat medis mereka membeli memborong nya hanya untuk dijual kembali dengan harga yang lebih mahal. Pada saat wabah corona ini terjadi di Indonesia presiden Jokowi mengeluarkan bebera[a kebijakan.

The essential difficulty about Computer Ethics’ (CE) philosophical status is a methodological problem: standard ethical theories cannot easily be adapted to deal with CE-problems, which appear to strain their conceptual resources, and CE requires a conceptual foundation as an ethical theory. Information Ethics (IE), the philosophical foundational counterpart of CE, can be seen as a particular case of ‘environmental’ ethics or ethics of the infosphere. What is good for an information entity and the infosphere in general? This is the ethical question asked by IE. The answer is provided by a minimalist theory of deserts: IE argues that there is something more elementary and fundamental than life and pain, namely being, understood as information, and entropy, and that any information entity is to be recognised as the centre of a minimal moral claim, which deserves recognition and should help to regulate the implementation of any information process involving it. IE can provide a valuable perspective from which to approach, with insight and adequate discernment, not only moral problems in CE, but also the whole range of conceptual and moral phenomena that form the ethical discourse.

O artigo objetiva identificar aspectos da concepção de moralidade que orienta o procedimento administrativo de exame dos pedidos de registro de marcas pelos analistas do INPI. Em especial, nos interessam os sinais que foram indeferidos por terem sido classificados como ofensivos à moral e aos bons costumes. Neste sentido, o cerne da análise se volta para os casos em que os pedidos de registro foram negados com base inciso III, do art. 124, da Lei de Propriedade Industrial, que fixa que não são registráveis como marca “Expressão, figura, desenho ou qualquer outro sinal contrário à moral e aos bons costumes ou que ofenda a honra ou a imagem de pessoas ou atente contra liberdade de consciência, crença, culto religioso ou ideia e sentimento dignos de respeito e veneração”. Mas que moralidade é essa? Em levantamento efetuado no banco de dados do Instituto Nacional da Propriedade Industrial (INPI), referentes a pedidos de registros de marcas depositados entre setembro de 1987 a outubro de...

Objective We examine whether affective, verbal, and restitutive displays of remorse are associated with perceived offender immorality, as well as whether displays of remorse exert indirect effects on preferences for criminal sentencing via perceived offender immorality. Method Data are from an online survey, which included a sentencing vignette with experimental manipulations for offender remorse and items measuring sentencing preferences, perceived offender and offense immorality, and controls (N = 352). OLS regression and bias-corrected bootstrap confidence intervals were used to estimate direct and indirect effects. Replication analyses were conducted with two student samples (N = 103 and N = 131). Results Displays of remorse were associated with perceived offender immorality. Displays of remorse also exerted indirect effects on preferences for sentencing severity and support for particular sentencing goals (including incapacitation, rehabilitation, and restoration). Conclusions Affective, verbal, and restitutive displays of remorse may be associated with sentencing preferences via perceived offender immorality.

'According to Plato, What is the task of a philosopher?'

Introduction
The book Phaedo is a discourse between Socrates and his closest friends. It is set on the day of his execution and deals with a great many subjects, specifically, the existence of the soul and duty of the philosopher. Socrates says 'that he who has lived as a true philosopher has reason to be of good
cheer when he is about to die.'¹ Socrates argued in his discussion that the philosopher has a number of duties, most critical are the desire to embrace death daily to live life to its fullest and to be free from fears and other moral imperatives. Socrates sets out the points for a philosopher’s life to be aimed towards wisdom and knowledge and the rejection of the temptations of the body and lesser pleasure's.
Within this essay, I will begin by considering the philosophers attitude towards death and to examine how the soul and the body are influenced by one another. The next point will be how Plato viewed the pleasure's of the body and how their nature affects the attainment of wisdom.
Leading on from this, I will examine what virtues are most important for the philosopher, concluding with the commitment of the philosopher.

O considerado normal e o apontado como patológico jamais foram lineares e unanimes no decorrer do processo sócio-histórico da humanidade. Em determinados períodos o patológico era visto como um corpo estranho, um antígeno que penetraria um dito organismo e consequentemente perturbaria o seu equilíbrio. Nesse caso podemos incluir espíritos, bactérias, demônios, vírus, etc. Não obstante, em outros períodos mais modernos as patologias eram frisadas por um invés psíquico-individual, ou seja, genéticas, internas e que fazem parte desse próprio organismo. Aqui podemos mencionar a época em que a homossexualidade era considerada doença, a loucura, as deficiências e muitos outros. Nessa perspectiva de causa sui (causa de si mesmo), o patogênico é criado e repercutido pelo e para o próprio organismo. O objetivo desse texto é aventar como o patológico e o normal não se atém a nenhuma ciência exclusiva, mas escorregam de saber a saber, metamorfoseando-se e trocando de posição conforme o olhar que recaí sobre um dito fenômeno.

Retomando una larga tradición de análisis antropológico, con este artículo buscamos reflexionar sobre la
pertinencia metodológica y epistemológica del concepto antropológico de intercambio para la comprensión de la
dimensión moral de ciertos conflictos. El análisis etnográfico de las formas en que estos son tratados en el marco
de una oficina de defensa del consumidor local pone en evidencia su articulación sociológica. Las demandas
que los consumidores expresan en dicho ámbito exceden por lo general su dimensión estrictamente económica
y ponen de relieve el complejo trasfondo moral que las sostiene. Intercambio, moral y conflicto resultan, de
esta forma, categorías sociológicamente interdependientes, que requieren de un abordaje antropológico puntual.
Palabras clave: Intercambio; Moralidades; Conflicto.

Lakatos's (1978) philosophy of science is used as a guide for resolving published authors' differences of opinion about interpersonal forgiveness. We first review the ancient writings and current philosophical works regarding interpersonal forgiveness. With these ideas as a foundation we then critique six published papers on forgiveness, all of which have counseling implications. It is suggested that the works are not yet grounded in the foundational writings on forgiveness. The works, thus, may need some refinement in the area of definition, or proposed consequences for a forgiver, or in the processes used to bring about forgiveness in clients. A process model of interpersonal forgiveness then is described. Implications for the use of interpersonal forgiveness within counseling are drawn.

FREE 5 Short Educational Story Books for Kids
stories to read, short stories, stories for kids, short stories for kids, moral stories,

children's books, storyline online, story books for kids, kids books online, storyline online,

kids books, children's bedtime stories

The structure of studies of moral education is basically interdisciplinary; it includes moral philosophy, psychology, and educational research. This essay systematically analyses the structure of studies of moral educational from the vantage points of philosophy of science. Among the various theoretical frameworks in the field of philosophy of science, this essay mainly utilizes the perspectives of Lakatos’s research programme. In particular, this essay considers the relations and interactions between different fields, including moral philosophy, psychology, and educational research. Finally, the potential impacts of the new trends emerging from natural sciences that seem to be challenging to existing theoretical frameworks of moral education are examined using the vantage points of philosophy of science.

Pre-school play is an important moment in a child’s development.  Caretakers play an important role during play. This article presents a structure of educational competence called “constructive empathizing” or “invitingaccompanying competence”. A caretaker’s special task during child’s play is conversion between the third-person knowledge and a subjective, autotelic interaction. The caretaker’s constructive empathizing during a child’s play determines the child’s social and moral development, it helps the child to turn play into work, as a sign of higher spontaneous understanding of cultural norms standing behind cultural correctness actions. Finally, it is evidence of dynamic interaction between abstract-concrete thinking, with the child learning from the caretaker.

Este material que você está prestes a ler foi elaborado de acordo com as exigências do Estágio Curricular Supervisionado IV, componente curricular obrigatório do meu curso, Filosofia. Neste estágio, o objetivo foi produzir um material didático adequado à prática de estágio realizada no Estágio Curricular Supervisionado III, ocorrido em 2018/1, na E.E.B. Marechal Bormann, com os terceiros anos do período matutino, turmas 301 e 302, sob supervisão do professor titular Diego Binotto. Neste período, que compreendeu cerca de 10 h/a com cada turma, pude trabalhar os temas de ética (ou moral, como queiram) presentes neste material. À época, contudo, este material ainda não havia sido elaborado, tendo eu desenvolvido minhas aulas sem o auxílio de material algum. Agora, tendo eu elaborado um material que consideraria o ideal para disponibilizar aos alunos com quem trabalhei, deixo-o disponível a todos aqueles que queiram trabalhar tais temas na ordem e formato que eu mesmo trabalhei. Reconheço que, devido ao fato de eu não ser especialista em nenhum dos temas trabalhados, talvez existam alguns equívocos nas interpretações, sobretudo quando trato das filosofias de Immanuel Kant e John Stuart Mill. Entretanto, peço ao leitor que atente ao objetivo principal deste material que, dividido em duas unidades, visa fornecer algumas ferramentas (tanto conceituais quanto históricas) para que o leitor possa realizar por conta própria uma reflexão ética, sem ter que ficar o tempo todo recorrendo a terceiros para decidir o que é o melhor ou o mais correto a se fazer.

Este
artigo procura levantar algumas questões candentes acerca da concepção que fazemos
sobre a infância em nossos dias. As perguntas que dirigem nossa investigação são: até
que ponto a voz da criança é ouvida e levada em consideração pelos adultos? O fato de
muitas vezes as crianças serem tratadas, moral e legalmente, como propriedade de seus
pais pode ser danosa à vida e ao desenvolvimento da criança? Em que medida, e por
quais meios, as práticas culturais que ferem a Convenção dos Direitos da Criança das
Nações Unidas (BRANDÃO, 2007) devem ser evitadas? Sabemos que estas questões,
para serem respondidas, demandam mais espaço do que aqui se nos oferece. Todavia,
acreditamos que ao apresentá-las já damos o nosso primeiro passo no sentido de suas
resoluções que, como veremos, não poderão provir de um ou dois indivíduos inspirados
e bem intencionados. Antes, de uma realização social pautada no diálogo e na
mobilização das esferas do direito, da crítica cultural e no engajamento filosófico.

Tujuh puluh enam tahun sudah Indonesia merdeka namun rakyatnya belum jua merdeka. Pelanggaran demi pelanggaran terhadap hak asasi manusia (HAM) masih marak terjadi. Terdapat dalang dari kasus pelanggaran HAM yang masih belum terungkap, termasuk kasus pembunuhan berencana Munir. Enam belas tahun berlalu sejak kasus kematian sosok “Keberanian” bernama Munir, namun dalang dari pembunuhan berencana Munir belum juga terungkap. Pemerintah seakan memilih bungkam dan menarik diri dari kasus ini. Janji manis yang pernah diungkap seakan hanya menjadi sebuah buaian belaka. Janji demi janji diucap, tetapi dalang belum jua diungkap. Tulisan ini hendak menganalisis sosok “Keberanian” bernama Munir beserta dengan kasus pembunuhan yang terjadi pada Munir dalam kacamata filsafat manusia, terkhusus bagian dimensi manusia. Pembahasan dalam tulisan ini akan terkait dengan sudut pandang penulis mengenai sosok Munir dan kasus pembunuhan Munir dalam empat dimensi manusia, yaitu dimensi bahasa, sosialitas, historisitas, dan kejasmanian. Tujuan penulisan ini sebagai pengingat bagi warga Indonesia bahwa terdapat kasus pembunuhan berencana Munir yang belum juga selesai. Pun sebagai pengingat bagi pemerintah untuk menuntaskan janji yang pernah terikrar saat kali pertama menjabat.

Islam sebagai ajaran moralitas bertemu dengan politik yang idealnya termuat nilai etika dan moral. Ketika politik kehilangan nilai moralnya maka politik hanya akan menjadi ajang pencarian keduniaan semata, hanya untuk memperkaya diri sendiri, sehingga perlu adanya moralitas dalam berpolitik, islam memberikan tawaran bagaimana moral yang baik dan bernilai universal.

Resumo: O presente artigo reflete a perspectiva do ateísmo cristão. Através do diálogo com o pensamento do filosofo André Comte-Sponville, tratamos de responder duas perguntas sobre o assunto. A primeira pergunta consiste em saber se é possível ser um ateu cristão; a segunda se há uma moralidade para esse seguimento. Nossa busca está relacionada com o espírito do ateísmo e uma moral destituída da religião ocidental, mas que sustente a humanidade por meio daquilo que temos em comum. O artigo propõe, após explanação, uma possibilidade via o ateísmo cristão de outra religião – que não a sustentada pelo cristianismo – que abarque o amor como uma ação humana possível.

Abstract: This article reflects the perspective of Christian moral. Through dialogue with the thinking of philosopher André Comte-Sponville, we try to answer two questions on the subject. The first question is whether it is possible to be a Christian atheism; the second if there is a morality for this follow-up. Our search is related to the spirit of atheism and a morality devoid of Western religion, but that supports humanity through what we have in common. The article proposes, after explanation, a possibility via Christian atheism of another religion – not that sustained by Christianity – that embraces love as a possible human action.

German version | Lecture (conference presentation, 2022)

In form of a short conference presentation, Marlon Possard analyzes the challenges associated with the further development of autonomous mobility. Above all, he examines ethical problem areas that can be assigned to the philosophy of technology. He also explains legal and social difficulties that need to be resolved before full autonomy can be implemented.

This contribution focuses on the question of the moral imperative in the novella Balada o trobenti in oblaku by Ciril
Kosmač and the film adaptation of the same name by France Štiglic. First, there is a brief presentation of the elements in
the literary work that suggest to the protagonist Temnikar a moral imperative. The second part of the contribution analyses
the film adaptation, discussing primarily the filmic elements that present the theme of moral necessity.

Keywords: Balada o trobenti in oblaku, moral imperative, trumpet, shadow

http://www.centerslo.net/l3.asp?L1_ID=5&L2_ID=37&L3_ID=390&LANG=slo