164 Sentences With "moral value" | Random Sentence Generator

"They see it almost as a moral value," she said.

So reading certainly has moral value — and is increasingly subversive.

Fries are delicious, and foods do not have inherent moral value.

And in turn, what the moviegoing audience attaches to affluence — moral value?

The morality, the moral value, does not carry into a virtual space.

One emotional story loaded with moral value leads to another, in his retelling.

It mistakes identity for virtue, entitlement for merit, geographic place for moral value.

He waxes poetic about tortellini and elevated Parmesan cheese to a moral value.

There's a moral value in sympathizing with the person consigned to this grim work.

The changes, when announced, were defended in terms of shareholder rather than moral value.

I want to show him that taking without giving is not a moral value.

Restraint, considered the product of thought-through emotion, had moral value in Greek Classical tradition.

Where there's no moral value assigned to amounts of flesh, where thinness isn't always a virtue.

Brooks's contention that the early GOP "enforced moral standards" only makes sense if you exclude anti-racism as a moral value.

For example, it's time to do away with saying "this food is bad" — food is just food, and has no moral value.

What Senator McCain calls "an ideal that liberty is an inalienable right" was a moral value that I had and still have.

It does not emerge from coherent or psychologically compelling characters, because those characters exist only as signifiers of the moral value of cosmopolitan taste.

" In an effort to break the link between money and moral value, they refer to rich people as "high net wealth" rather than "high net worth.

That's the worst thing about having a circadian rhythm disorder: living in a society that places a moral value on the time your alarm clock goes off.

Here it states that the aim of the project is "to infer psychological profiles", using self-reported personality test data, political party preference and "moral value data".

Philosophers' claims that by reflecting on itself thought reliably reveals our nature, grounds knowledge, gives us free will, endows our behavior with moral value, are all challenged.

While in keeping with his stubborn and defiant character, it was perhaps rather rich of him to expect people not to attribute a moral value to his actions.

Still, when representatives of the last American generation to know compulsory service acknowledge, in retrospect, the social and moral value of the experience, it's a choice worth considering.

Just like c (the speed of light) or g (the force of Earth's gravity) are fundamental values in physics, L is nothing less than a fundamental moral value.

That, regardless of the current law, the state conceptualizes pregnant women as human-hosts rather than autonomous people, degrading the moral value of the mother to that of an incubator.

This is important, maybe more important than a lot people realize, because one of the keys to a healthy relationship with food is not attaching any moral value to food choices.

Rarely in the course of this anti-apologizing crusade do we ever stop to consider the social and moral value of apologies and the cost of obliterating them from our interactions.

"How can Bill Barr possibly continue to lead the Department of Justice, the only federal agency with a moral value in its very name, after this shocking performance?" asked Lawfare's Susan Hennessey.

By blurring the line between real and fantasy sex, Sono's filmmaking questions the artistic and moral value of pornography, while also revealing the labor that goes into the construction of those images.

"If you look at the mythological stories in India, they all sort of tell very entertaining stories, and in the end they come back with a little kernel of some moral value," she said.

"Apeirogon" — the title refers to a shape with a limitless number of sides — is so solemn, so certain of its own goodness and moral value, that it tips almost instantly over into camp, into corn.

If nothing else, one thing seems clear: Our obsession with the moral value of work has blinded us to a social problem that is having absolutely disastrous effects on society, human happiness and the planet itself.

Therein lies the seductive appeal of identity politics, as well as its fatal flaw: stripping the complex nuances of the individual in favor of assigning representative moral value based on a singular characteristic of a collective group.

" He condemned them for worshiping a "cult of success," which "says that when a will is successful that fact alone gives it a moral value, whereas the will which fails is for that reason alone deserving of contempt.

A few of the people I spoke to suggested this, but, as an explanation, it sails too close to assigning wealth a moral value: People aren't rich because they're frugal any more than people are poor because they're feckless.

I haven't studied this enough to see if someone's perhaps already doing that, but what's going to be needed is for people's pay to be based on a kind of hybrid of economic value and maybe social value, or moral value.

In her 2005 book, "The Authoritarian Dynamic," Karen Stenner — a former member of the political science departments at Princeton and Duke and now a behavioral economist in Australia — described politics as a clash of conflicting personal beliefs or moral value systems.

Thanks largely to the body-positive movement, I knew that there is no "good" or "bad" food — food does not have a moral value, and eating a food that is not "good for me" does not make me a bad person.

What moral value the the technology should place on human life — in the case of an imminent crash, should the vehicle prioritise the well-being of passengers or pedestrians, for example — is just one of the thorny issues engineers are grappling with.

They have argued that we can secure certainty about at least some very important conclusions, not through empirical inquiry, but by introspection: the existence, immateriality (and maybe immortality) of the soul, the awareness of our own free will, meaning and moral value.

" On an anecdotal level, it became personally clear to me that many people feel strongly about the moral value of books as physical objects after I, a book critic and reporter who covers the publishing industry, aggregated an essay by professor Hannah McGregor arguing that it's a little weird how we all fetishize books, and some readers kindly advised me to "please fucking die" because "this is anti-intellectualism, you stupid fucking bitch.

In general, the joke only has moral value in the mouth of a morally serious person.

"On Measuring the Moral Value of Action". Frontiers of Philosophy in China. 11(1), pp. 122–136.

This theory focused heavily on the notion of vanguardism and on the moral value of the example.

The prix Broquette-Gonin of philosophy "rewards French authors of commendable works with elevating character and moral value." It was awarded from 1917 to 1963.

Most, if not all, of the world's religions promote altruism as a very important moral value. Buddhism, Christianity, Hinduism, Islam, Jainism, Judaism, and Sikhism, etc., place particular emphasis on altruistic morality.

Actions which do not promote the greatest happiness is morally wrong – such as ascetic sacrifice. This manner of thinking permits the possibility of a calculator to measure happiness and moral value.

In many indigenous American societies, respect serves as an important concept valued in indigenous American culture. In addition to esteem or deference, respect is viewed as a moral value that teaches indigenous individuals about their culture. This moral value is treated as a process that influences participation in the community and also helps individuals develop and become integrated into their culture's community. The value of respect is taught during childhood because the process of indigenous children participating in and learning about their community is an important aspect of the culture.

Officers of the Wehrmacht objected to the suicidal message of the film.Altmann, pp. 62-63. The director, Karl Ritter, responded by saying, "I want to show the German youth that senseless, sacrificed death has its moral value."Hull, p. 119.

In the European devotional literature of the Renaissance, the Ars Moriendi, memento mori had moral value by reminding individuals of their mortality.Michael John Brennan, ed., The A–Z of Death and Dying: Social, Medical, and Cultural Aspects, , s.v. "Memento Mori", p.

Another problem with the a posteriori moral search is that we lack an epistemic account of how we access moral facts. This is the epistemic aspect of Mackie's argument from queerness. . Failing such an account, the postulation of moral value will be egregious.

The letters of Fors Clavigera were written on a variety of topics that Ruskin believed would help to communicate his moral and social vision as expressed in his 1860 book Unto This Last. He was principally concerned to develop a vision of moral value in sincere labour.

Richard Arneson, a proponent of the view, offers the following formulation: > Prioritarianism holds that the moral value of achieving a benefit for an > individual (or avoiding a loss) is greater, the greater the size of the > benefit as measured by a well-being scale, and greater, the lower the > person's level of well-being over the course of her life apart from receipt > of this benefit.Arneson, Richard, "Egalitarianism", in Edward N. Zalta > (ed.), The Stanford Encyclopedia of Philosophy (fall 2008 edition). Like utilitarians, prioritarians believe in maximizing moral value or goodness, provided that the latter consists in more than just overall well- being. Prioritarianism says that benefits to the worse off matter more than benefits to the better off.

"The > Miracle: Film Censorship and the Entanglement of Church and State", > fepproject.org; accessed October 4, 2010. Termed by Breen as "Compensating moral value", the maxim was that "any theme must contain at least sufficient good in the story to compensate for, and to counteract, any evil which relates."Doherty, pg. 11.

Iron was cheaper than bronze, so there must have been a golden and a silver age. He portrays a sequence of metallic ages, but it is a degradation rather than a progression. Each age has less of a moral value than the preceding. Of his own age he says:Lines 161-169.

The good will is unique in that it is always good and maintains its moral value even when it fails to achieve its moral intentions.Benn 1998, pp. 101–102. Kant regarded the good will as a single moral principle that freely chooses to use the other virtues for moral ends.Guyer 2011, p. 194.

When the Court finds a breach of these articles, it will pronounce its decision inter partes, meaning the ruling has effect only between the parties of the specific case. Such a judgement, however, has great moral value and will force the parliament which made the targeted law, decree or ordinance in question to amend it.

Still, a wide range of viewpoints exist. The view that animals have moral rights (animal rights) is a philosophical position proposed by Tom Regan, among others, who argues that animals are beings with beliefs and desires, and as such are the "subjects of a life" with moral value and therefore moral rights.Singer, Peter (ed.). "A Companion to Ethics".

One day Darling brings home a young hoodlum and murderer, dubbed Our Lady of the Flowers. Our Lady is eventually arrested and tried, and executed. Death and ecstasy accompany the acts of every character, as Genet performs a transvaluation of all values, making betrayal the highest moral value, murder an act of virtue and sexual appeal.

What is it that makes our > case different? Do we not have women, children and other non-combatants? > Does the fact that they are black women, black children and black non- > combatants make such a world of difference? The tract encourages the Biafran people to persist in their efforts, assuring them of the moral value of their sacrifices.

The ugliness of serfdom at its most extreme is shown here so as to highlight the great moral value of its abolition. How can one maul the poem on the grounds that it features gloomy songs and scenes from the times of serfdom? There is hope in it too. The final verdict depends of your Excellency.

To Dionysius' astonishment Damon, despite facing floods, an assault by a bandit gang, beating sun and lack of water on the way back to his own execution, at the last minute returns to save his friend. Ashamed by this deed, the tyrant admits the moral value of fidelity and asks to be considered as a friend in their midst.

The Order was created on the 31 December 1936, but is regulated by the Lebanese Code of Decorations as set out in Decree-Law 122 of 12 June 1959. It is awarded, usually by the President of the Republic of Lebanon, for “great services rendered to Lebanon, for acts of courage and devotion of great moral value, as for years in public service”.

Mašiotas is best known as a children's author. He is sometimes referred to as the "father of the Lithuanian children's literature". Prior publications for children were religious or clearly didactic texts. In 1894, Mašiotas published an article in Varpas in which he outlined the basic requirements for children's texts – works should have aesthetic, educational, and moral value as well as be written in correct language.

Also relevant to this poem is Blake's use in other works of politically neutral colours such as gold and silver when describing things of moral value. The most valuable things in life, in terms of spirituality and wisdom are anointed with colours that are indifferent to race and social class, yet are related to financial status, as gold and silver evoke images of precious metals.

This support, beyond its moral value, manifested itself through monetary support and the supply of provisions. It is likely that the strike would have quickly failed had it not been for the establishment of this kind of support. In 2004, a French-language book about the strike by author- historian Esther Delisle and Pierre K. Malouf was published under the title Le Quatuor d'Asbestos.

Pendidikan Moral is often learned by rote. Teachers in schools tend to concentrate on answering techniques rather than the teaching material provided in the textbook. Instead of interpreting the appropriate value based on the information given, students are taught to look for specific keywords in the description and identify the corresponding moral value. Thus, strict memorization of the values is required without any emphasis on understanding or application.

The authors argue that such class-skewed punishment provides only 'the illusion of security by covering the symptoms of social disease with a system of legal and moral value judgements' (p. 207). They conclude that although the futility of severe punishment and cruel treatment may be proven 'a thousand times … so long as society is unable to solve its social problems, repression, the easy way out, will always be accepted' (ibid.).

Travels in Hyperreality. Reproduced in relevant portion at "The City of Robots" retrieved 2 May 2007 This is for some an ongoing concern. Examining the impact of Disney's simulacrum of national parks, Disney's Wilderness Lodge, environmentalist Jennifer Cypher and anthropologist Eric Higgs expressed worry that "the boundary between artificiality and reality will become so thin that the artificial will become the centre of moral value".Cypher, Jennifer and Eric Higgs.

In reference to this painting, Charles Kingsley upheld her technique as one between idealists and realists. He commented on her paintings’ realist style and feminine vision. To him and other English art enthusiasts, a person who can paint scenes of moral value must be of good moral stature him or herself. It was not about her gender, but rather her technique and the moral content of her works.

Before his time, Plato's authority was the basis for the prevailing Realism. As regards his so-called Conceptualism and his attitude to the question of universals, a discussion can be found in the 1911 Encyclopædia Britannica article Scholasticism. Outside of his dialectic, it was in ethics that Abelard showed greatest activity of philosophical thought. He stressed the subjective intention as determining, if not the moral character, at least the moral value, of human action.

Spinoza gives the following definitions of "Good", and "Evil": From this it is clear that Spinoza's view of moral value is in some sense instrumental. That is, the goodness or badness of a particular object or action is measured not by some essential property. The emphasis on "essential knowledge" is important, given Spinoza's view of what epistemic certainty amounts to, i.e., adequate knowledge of God (a notion which is briefly elaborated on in this article).

According to this theory, delinquency occurs when an individual's feelings of attachment towards others, commitment to current or future activities, involvement (i.e., time spent) in various activities, and commitment to the beliefs/moral value system of society are weakened. The quality of a schools' climate is important for promoting students' commitment and involvement in academic activities. A strong bond with the school community strengthens students' attachment to the school and encourages compliance to school norms.

"The Palace of Art" is an 1832 (revised 1842) poem by Alfred Tennyson. In the poem a man constructs a palace of art for his soul with any amount of art. The art of the palace and its gardens deals with sacred, secular and irreligious themes, the moral value appears irrelevant and only the artistic value matters. The builder converses figuratively with his soul, referred to as she from the Latin anima.

Most striking are the different ways in which authors lend moral value to the Holocaust. Most authors couch the history of the Holocaust in terms of decline followed by progress. However, the object of this progression varies from one country to another. Polish textbooks notably combine stories of national resistance to the German occupation of Poland with references to the Polish underground government, Polish helpers and Jewish resistance as exemplified by the Warsaw ghetto uprising.

61-72, p. 62. When officers in the military queried the wisdom of the strategy depicted in Unternehmen Michael--an entire infantry column chooses a heroic death in order to take the enemy with them in a hail of artillery fire--he responded, "I want to show the German youth that senseless, sacrificial death has its moral value."Cited in Altman, "Movies' Role", p. 383, Hull, p. 119 and Waldman, p. 166.

Marx borrowed the idea of the form of value from the Greek philosopher Aristotle (circa 384-322 BC), who pondered the nature of exchange value in chapter 5 of Book 5 in his Nicomachean Ethics.See further Scott Meikle, Aristotle's economic thought. Oxford: Clarendon, 1995; Mark Blaug (ed.), Aristotle (384–322 BC). Aldershot: Elgar, 1991; Cosimo Perrotta, "Economic Value and Moral Value in Aristotle", in: Tony Aspromourgos and John Lodewijks (eds.), History and Political Economy.

For example, one should not steal, however dire the circumstancesbecause, by permitting oneself to steal, one makes stealing a universally acceptable act. This is the first formulation of the categorical imperative, often known as the universalizability principle. Kant believed that, if an action is not done with the motive of duty, then it is without moral value. He thought that every action should have pure intention behind it; otherwise, it is meaningless.

Moral value has been placed on disease with the infected being treated as having brought the trouble onto themselves. The infected are condemned and are left to perish with no assistance offered from the "inside". Minimal detail is supplied about the "outside" world and it is referred to only indirectly and reflected in the fears of the healthy inside population. The "inside" presumably healthy population lives under extreme duress and gender roles appear to be breaking down.

Music affects the moral value of the artist, in the sense the music he/she makes out of their feelings and emotional drive is then used for a car commercial, or maybe one of their songs is used for a mayonnaise commercial. This could be seen as "the ultimate sellout that offended aesthetic and bohemian values"Eckhardt, G. M., and A. Bradshaw. "The Erasure of Antagonisms between Popular Music and Advertising." Marketing Theory (2014): 167-83. Print.

A level of diversity extends throughout the organization, composed of hundreds of different species, thousands of different worlds, and those outside the Republic itself. When operating beyond the limits of Republic territory, they act autonomously and make decisions with the potential to affect countless lives. They were often the first representatives of the Republic encountered by new species and nations. The Jedi moral value system viewed purity of thought and detachment of emotions as essential to enlightenment.

Il Rosa Nudo (The Naked Rose) is a 2013 Italian film written and directed by Giovanni Coda. The film was shot in Quartu Sant'Elena and Siliqua, in Sardinia, Italy. The Italian premiere took place during the 2013 edition of the Torino GLBT Film Festival - Da Sodoma a Hollywood. It was selected as a special event, "for its high artistic, historical and moral value", inside the 7th edition of the Queer Lion Award of the 70th Venice Film Festival 2013.

However, in a universe where humans exist, there is a human form of life. Our moral frameworks exist, no matter how fleetingly or diversely. The best account of human life, Taylor argues, must account for the moral sources that orient our lives. Such an account should explain the strong evaluations we make about particular modes of life and seek to identify the constitutive good upon which such strong evaluations about qualitative distinctions in moral value are made.

Aquinas takes a moderate view of emotion, quoting Augustine: "They are evil if our love is evil; good if our love is good." While most emotions are morally neutral, some are inherently virtuous (e.g. pity) and some are inherently vicious (e.g. envy). Thomist ethics hold that it is necessary to observe both circumstances and intention to determine an action's moral value, and therefore Aquinas cannot be said to be strictly either a deontologicalist or a consequentialist.

Ferguson was born in Glasgow, Scotland, on 18 April 1964 to James Campbell Ferguson, a doctor, and Molly Archibald Hamilton, a physics teacher. He attended The Glasgow Academy. He was brought up as, and remains, an atheist, though he has encouraged his children to study religion and attends church occasionally. Ferguson cites his father as instilling in him a strong sense of self-discipline and of the moral value of work, while his mother encouraged his creative side.

Igbo Landing (alternatively written as Ibo Landing, Ebo Landing, or Ebos Landing) is a historic site at Dunbar Creek on St. Simons Island, Glynn County, Georgia. It was the setting of a mass suicide in 1803 by captive Igbo people who had taken control of their slave ship and refused to submit to slavery in the United States. The event's moral value as a story of resistance towards slavery has symbolic importance in African American folklore and literary history.

Nashville, Tennessee: B&H; Publishing Group, 2007. p. 91. As an alternative to divine command theory, Linda Zagzebski has proposed divine motivation theory, which still fits into a monotheistic framework. According to this theory, goodness is determined by God's motives, rather than by what he commands. Divine motivation theory is similar to virtue ethics because it considers the character of an agent, and whether they are in accordance with God's, as the standard for moral value.

He is also a Senior Fellow at The Trinity Forum. Hurlbut is noted for his advocacy of Altered Nuclear Transfer (ANT), a scientific method of obtaining pluripotent stem cells without the creation and destruction of human embryos, and has spoken on the intrinsic dignity of human life, including the moral value of the human embryo. He attended the Beyond Belief symposium on November 2006. In mid-2007, Hurlbut was the guest of the BBC World Service Radio programme, The Interview.

In 1990, he described the book as one on which "many of us grew up", and stated that it "remains valuable". Gordon credited Nagel with providing the best modern examination of the possibility of establishing a science independent of moral value judgments. However, he was unconvinced by Nagel's conclusion that it is possible to do this in the case of the study of social phenomena. He found Nagel's case that it was possible in the case of the natural sciences more convincing.

Rorty explores the relation between philosophy and culture. Topics covered include: # the changing role of philosophy in Western culture over the course of recent centuries, # the role of the imagination in intellectual and moral progress, # the notion of 'moral identity', # Wittgenstein's claim that the problems of philosophy are linguistic in nature, # the irrelevance of cognitive science to philosophy # the mistaken idea that philosophers should find the 'place' of such things as consciousness and moral value in a world of physical particles.

Anti-individualism (also known as content externalism) is an approach to linguistic meaning in philosophy, the philosophy of psychology, and linguistics. The proponents arguing for anti-individualism in these areas have in common the view that what seems to be internal to the individual is to some degree dependent on the social environment, thus self-knowledge, intentions, reasoning and moral value may variously be seen as being determined by factors outside the person.Brown, Jessica: 2004, Anti-Individualism and Knowledge. MIT Press.

Spinoza's notion of blessedness figures centrally in his ethical philosophy. Blessedness (or salvation or freedom), Spinoza thinks, And this means, as Jonathan Bennett explains, that "Spinoza wants "blessedness" to stand for the most elevated and desirable state one could possibly be in."Bennett 1984, pg. 371 Here, understanding what is meant by 'most elevated and desirable state' requires understanding Spinoza's notion of conatus (read: striving, but not necessarily with any teleological baggage) and that "perfection" refers not to (moral) value, but to completeness.

Pakudha Kaccāyana, the fourth teacher referred to by Ajatashatru, was an atomist who posited that all things were made up of earth, fire, air, water, pleasure, pain, and the soul, which were unchangeable and eternal. Thus objects, like living beings, composed of the elements are subject to change, while the elements themselves are absolutely fixed in their existences. Thus similarly to materialism, actions are defined solely by the physical interaction between these substances, rather than the moral value ascribed to them.

God, moral value and virtue could not be found within the meaningful order of the world. For Descartes, the world and the human body were mechanisms. The mind was immaterial and rational. Understanding the world, our place in the world and the power of God depended on a rational objectification of the material world and a reflexive mental turn in which an individual came to see the mind as a mental, immaterial object that was autonomous from the material mechanistic world.

In this regard he reflected often on the writing and reading of literature. He wrote and lectured on the “truth” of poetry, emphasizing its aesthetic value as opposed to its moral value. He also wrote on the puzzling relationship of words to music in “The Expression Theory of Art.” Extensive marginal notes filling his copies of Ulysses and Finnegans Wake indicate how consumed he was by Joyce's word play and how he appropriated a sensitivity to word play in his own writing style.

In his paper "The Schizophrenia of Modern Ethical Theories", philosopher Michael Stocker challenges Kantian ethics (and all modern ethical theories) by arguing that actions from duty lack certain moral value. He gives the example of Smith, who visits his friend in hospital out of duty, rather than because of the friendship; he argues that this visit seems morally lacking because it is motivated by the wrong thing.Stocker 1976, p. 462. Marcia Baron has attempted to defend Kantian ethics on this point.

Any sexual act considered perverted, including any suggestion of same sex relationships, sex, or romance, was ruled out. All criminal action had to be punished, and neither the crime nor the criminal could elicit sympathy from the audience, or the audience must at least be aware that such behavior is wrong, usually through "compensating moral value".Black (1996), pp. 41–42. Authority figures had to be treated with respect, and the clergy could not be portrayed as comic characters or villains.

The bad faction members consumed meat and alcohol while the good faction members were abstinent vegetarians. However, in Mahabharata, the characters are not portrayed in such a black-white contrast. Alcohol abstinence was promoted as a moral value in India by Mahavira, the founder of Jainism, and Adi Shankaracharya. Distillation was known in the ancient Indian subcontinent, evident from baked clay retorts and receivers found at Taxila and Charsadda in modern Pakistan, dating back to the early centuries of the Common Era.

Originating in 1946 and lasting until the late 1950s, Zhdanov's ideological code, known as the Zhdanov Doctrine or Zhdanovism (zhdanovshchina), defined cultural production in the Soviet Union. Zhdanov intended to create a new philosophy of artistic creation valid for the entire world. His method reduced all of culture to a sort of chart, wherein a given symbol corresponded to a simple moral value. Zhdanov and his associates further sought to eliminate foreign influence from Soviet art, proclaiming that "incorrect art" was an ideological diversion.

For authorities, the entire process could then turn the children from burdens on the state who were at risk of turning to delinquency and crime due to their poor family circumstances, into workers providing an economic benefit to the colony and learning the moral value of industriousness. Religious instruction at the School was also considered a core part of saving children from the poor choices of their parents.Djuric 2011, p. 13 The theoretical purpose of the orphan school was overwhelmed by its continued underfunding.

Plantinga sought to resolve this by offering two further points. First, Plantinga pointed out that God, though omnipotent, could not be expected to do literally anything. God could not, for example, create square circles, act contrary to his nature, or, more relevantly, create beings with free will that would never choose evil. Taking this latter point further, Plantinga argued that the moral value of human free will is a credible offsetting justification that God could have as a morally justified reason for permitting the existence of evil.

Yet, to others, its moral value resides in its very questioning of commonly accepted shibboleths about marriage and the family: "People who were originally put off by The Homecoming may now find it too close to home. It's a bit like Picasso's shockingly severe painting of Gertrude Stein from 1906, the one he predicted in time would resemble its subject. We may not have thought we saw ourselves in The Homecoming four decades ago. Now it feels like a mirror", posited critic Ben Brantley.

Mu'tazila theologians approached the problem of theodicy within a framework of moral realism, according to which the moral value of acts is accessible to unaided reason, so that humans can make moral judgments about divine acts. They argued that the divine act of creation is good despite existence of suffering, because it allows humans a compensation of greater reward in the afterlife. They posited that individuals have free will to commit evil and absolved God of responsibility for such acts. God's justice thus consists of punishing wrongdoers.

Sebo calls the question of how to treat individuals of uncertain sentience, the "sentience problem" and argues that this problem which "Wallace raises deserves much more philosophical attention than it currently receives." Sebo asserts that there are two motivating assumptions behind the problem: "sentientism about moral status"—the idea that if an individual is sentient, that they deserve moral consideration—and "uncertainty about other minds", which refers to scientific and philosophical uncertainty about which individuals are sentient. In response to the problem, Sebo lays out three different potential approaches: the incautionary principle, which postulates that in cases of uncertainty about sentience it is morally permissible to treat individuals as if they are not sentient; the precautionary principle, which suggests that in such cases we have a moral obligation to treat them as if they are sentient; and the expected value principle, which asserts that we are "morally required to multiply our credence that they are by the amount of moral value they would have if they were, and to treat the product of this equation as the amount of moral value that they actually have". Sebo advocates for the latter position.

Moral nihilism, also known as ethical nihilism, is the meta-ethical view that nothing has intrinsic moral value. For example, a moral nihilist would say that killing someone, for whatever reason, is intrinsically neither morally right nor morally wrong. Moral nihilism must be distinguished from moral relativism, which does allow for moral statements to be intrinsically true or false in a non-universal sense, but does not assign any static truth-values to moral statements. Insofar as only true statements can be known, moral nihilists are moral skeptics.

Though Cochrane adopts the principle of equal consideration of interests defended by Peter Singer (pictured, 2012), he rejects the latter's utilitarianism. Sentientist Politics opens with the assumption that some animals are sentient and thus have moral value, and that this has political consequences. It aims to argue that sentient animals (human and nonhuman) have equal moral worth, and this grounds a duty to create a "sentientist cosmopolitan democracy". In the introduction, Cochrane positions the book as a contribution to the political turn in animal ethics that is novel for its cosmpolitanism.

Complementarianism is a theological view in Christianity, Judaism, and Islam, that men and women have different but complementary roles and responsibilities in marriage, family life, and religious leadership. The word "complementary" and its cognates are currently used to denote this view. Some Christians interpret the Bible as prescribing complementarianism, and therefore adhere to gender-specific roles that preclude women from specific functions of ministry within the community. Though women may be precluded from certain roles and ministries, they are held to be equal in moral value and of equal status.

The Man Who Played God is a 1932 American pre-Code drama film directed by John G. Adolfi and produced by Darryl F. Zanuck. George Arliss stars as a concert pianist embittered by the loss of his hearing who eventually finds redemption in helping others; it also features a then little-known Bette Davis as the much younger woman in love with the protagonist. Warner Bros. promoted the film as an example that studios could produce motion pictures of social and moral value without the oversight of non-industry agents.

Thanks especially to the excellent local knowledge of the Standschützen, they were often able to intercept Italian patrols and reconnaissance companies and repulse them. In particular, since the correct uniforms had now been issued, the impression was given that they constituted regular forces, which may have influenced the reluctance of the Italian commanders. The moral value of the Standschützen lay in the fact his property and his family were often not far behind the front and had to be protected. The purely military value of Standschützen formations was highly variable.

Naffah died at the age of 92 on 9 April 2017. He was posthumously awarded the National Order of the Cedar, Lebanon's highest honour for great services rendered to the country, for acts of courage, devotion of great moral value and for years in public service. In an obituary by Samir Atallah, Naffah was commended as "a model politician" and for never using power to serve his own interests. Atallah described him as a "sincere and noble politician" and that with his loss, Lebanon "loses a role model in honest political work".

The story was well remembered in the merchant service, even in my time. To a man of letters and a distinguished publicist so experienced as your self I need not point out that I had to make material from my own life's incidents, arranged, combined, coloured, for artistic purposes. I don't think there is anything reprehensible in that. After all, I am a writer of fiction, and it is not what actually happens, but the manner of presenting it that settles the literary, and even the moral value, of my work.

The degree of a moral entrepreneur's power is highly dependent upon the social and cultural context (Reinarman, 1994). Social position determines one's ability to define and construct reality; therefore, the higher one's social position, the greater his or her moral value. After a time, crusaders become dependent upon experts or professionals, who serve to legitimize a moral creed on technical or scientific grounds. Rule enforcers, such as policemen, are compelled by two drives: the need to justify their own role, and the need to win respect in interactions.

Seeing the story as a conflict between an innocent girl and a domineering male scientist bent on controlling the valley, reviewers have found themes such as the destructiveness of science (at least when it is separated from conscience), the corrupting effect of the desire for power, and the moral value of individual freedom. Ann's sensitivity and love of nature are viewed as contrasting with Loomis' callous reasoning and selfish compulsion to take control. Writing for The Spectator in April 1975, Peter Ackroyd concludes that "science turns paradise sour."Ackroyd, Peter.

10) by, for example, giving to businesses that treat employees fairly and are concerned with such public goods as the environment would also be considered ethical according to Mill. Given that things such as global warming, air pollution, water contamination, and soil pollution negatively affect large groups of the population, if not all of the population (in the case of global warming), banks that chose to partake in the above examples could be viewed as contributing to the overall happiness of all people and would hence have moral value.

Prior to current laws and regulations, Ecuadorians could be arrested for any public displays that went against their common moral value. Men were publicly and brutally attacked for being at gay bars or for interacting with the gay community. These actions were justified under the court of law, until constitutional reform in 1998. On August 10th, 1998, the Constitution of Ecuador underwent reformation in order to recognize equality based within the law, regardless of age, sex, ethnic origin, color, religion, political affiliation, economic position, sexual orientation, state of health, or any other difference.

For her, humans are more important than non-human animals, though non-human animals, in their own right, have moral status because they have interests of their own. Beings without interests of their own (e.g., plants, wilderness areas, species, works of art, embryos) do not have moral status, but may have moral value, if there are moral reasons to protect or preserve them. These reasons do not stem from their interests, since they do not have any interests of their own, and so are not "golden-rule type" reasons, but may be morally very important.

From relatively early on, it was accepted that some of these conditions would be violated by real decision-makers in practice but that the conditions could be interpreted nonetheless as 'axioms' of rational choice. Until the mid-twentieth century, the standard term for the expected utility was the moral expectation, contrasted with "mathematical expectation" for the expected value."Moral expectation", under Jeff Miller, Earliest Known Uses of Some of the Words of Mathematics (M) , accessed 2011-03-24. The term "utility" was first introduced mathematically in this connection by Jevons in 1871; previously the term "moral value" was used.

While acknowledging that their study might have implications for psychology and psychoanalysis, they felt themselves unqualified to explore specific questions pertaining to this field. They claimed to make no judgements of moral value, though their study is considered supportive of sexual relativism. Lyons and Lyons credited them with "making homosexual behavior more visible and more acceptable within the culture of its time." The anthropologist Peter B. Gray and Justin R. Garcia described Patterns of Sexual Behavior as similar to their work Evolution and Human Sexual Behavior (2013) in its objectives; however, they also considered it dated.

Every advantage in the past is judged in the light of the final issue. —283x283px Consequentialism is a class of normative, teleological ethical theories that holds that the consequences of one's conduct are the ultimate basis for any judgment about the rightness or wrongness of that conduct. Thus, from a consequentialist standpoint, a morally right act (or omission from acting) is one that will produce a good outcome. Consequentialism, along with eudaimonism, falls under the broader category of teleological ethics, a group of views which claim that the moral value of any act consists in its tendency to produce things of intrinsic value.

Perhaps more importantly, the cultural and national attitude on stem cell research differs greatly between China and the West. Most Chinese citizens do not view the embryo as containing any inherent moral value. According to the accepted Confucian view, a person begins with birth; a person is an entity that has a body or shape and psyche, and has rational, emotional and social-relational capacity for a lifetime of learning and innovation. Therefore, to the Chinese, a human embryo, lacking the characteristics of a person, cannot be equated morally to a person or a personal life.

Stallman argues that software users should have the freedom to share with their neighbors and be able to study and make changes to the software that they use. He maintains that attempts by proprietary software vendors to prohibit these acts are antisocial and unethical. The phrase "software wants to be free" is often incorrectly attributed to him, and Stallman argues that this is a misstatement of his philosophy. He argues that freedom is vital for the sake of users and society as a moral value, and not merely for pragmatic reasons such as possibly developing technically superior software.

Bringing Pam up by 86 has more moral value than bringing Jim down by 87 if a sufficiently higher weight is given to improvements in condition for the worst off (Pam), but if the added weight is small (very weak priority), that might not be the case. If one could move from a society described by outcome 1 to one described by outcome 2, under sufficiently strong prioritarianism, that ought to be done. Prioritarianism is arguably more consistent with commonsense moral thinking than utilitarianism when it comes to these kinds of cases, especially because of the prioritarian's emphasis on compassion.

Enlightenment philosopher Immanuel Kant argued that personhood is required for moral value, but Cochrane observes that there may be nonhuman animals who could be considered persons. In any case, it is argued that there are good reasons not to agree with Kant, and Cochrane concludes that there is no reason to limit the possession of moral status to humans. What needs to be considered is not whether anything is owed to animals, but what is owed to them. Following a paper on animal rights by political philosopher Joel Feinberg, Cochrane suggests that animals possess rights on account of their interests.

21 (1). 2013. p. 95-110 At the extreme metal end of the heavy-metal genre, the subgenre of Black metal who value artistic authenticity, emotional sincerity, and extreme expression. In light of such systems of moral value in the arts, a working-class band with a formal recording contract might appear to be sell outs to the heavy metal and punk rock communities. The academic Deena Weinstein said that “The code of authenticity, which is central to the heavy metal subculture, is demonstrated in many ways”, such as clothing, an emotional singing voice, and thematic substance to the songs.

Until 1970, Indigenous Australian children were forcibly removed from their families and communities throughout Australia and became part of the Stolen Generations. In a 1980 study on European-Australian and Indigenous Australian relations in Western Australia, Kenneth Liberman reflects on how European-Australian settlers imposed their standards of "morality" onto Indigenous Australians, with "the implicit attitude that the best thing which European society could do for Aboriginals was to make Europeans of them". According to Australian anthropologist A. P. Elkin, "European society was endeavoring to turn Aboriginal people into individualists" by teaching them the "moral value of work".

Utilitarianism's assertion that well-being is the only thing with intrinsic moral value has been attacked by various critics. Karl Marx, in Das Kapital, criticises Bentham's utilitarianism on the grounds that it does not appear to recognise that people have different joys in different socioeconomic contexts:Das Kapital Volume 1, Chapter 24, endnote 50 > With the driest naivete he takes the modern shopkeeper, especially the > English shopkeeper, as the normal man. Whatever is useful to this queer > normal man, and to his world, is absolutely useful. This yard-measure, then, > he applies to past, present, and future.

Teleological ethics (Greek: telos, 'end, purpose' + logos, 'science') is a broader class of views in moral philosophy which consequentialism falls under. In general, proponents of teleological ethics argue that the moral value of any act consists in its tendency to produce things of intrinsic value, meaning that an act is right if and only if it, or the rule under which it falls, produces, will probably produce, or is intended to produce, a greater balance of good over evil than any alternative act. This concept is exemplified by the famous aphorism, "the end justifies the means," i.e. if a goal is morally important enough, any method of achieving it is acceptable.

As regards his so-called Conceptualism and his attitude to the question of Universals, see Scholasticism. Outside of his dialectic, it was in ethics that Abelard showed greatest activity of philosophical thought. He laid particular stress upon the subjective intention as determining, if not the moral character, at least the moral value, of human action. His thought in this direction, anticipating something of modern speculation, is the more remarkable because his scholastic successors accomplished least in the field of morals, hardly venturing to bring the principles and rules of conduct under pure philosophical discussion, even after the great ethical inquiries of Aristotle became fully known to them.

Ethical subjectivism is the meta-ethical belief that ethical sentences reduce to factual statements about the attitudes and/or conventions of individual people, or that any ethical sentence implies an attitude held by someone. As such, it is a form of moral relativism in which the truth of moral claims is relative to the attitudes of individuals"moral subjectivism is that species of moral relativism that relativizes moral value to the individual subject".Internet Encyclopedia of Philosophy (as opposed to, for instance, communities). Consider the case this way — to a person imagining what it's like to be a cat, catching and eating mice is perfectly natural and morally sound.

A moral metaphysics asserts the interconnectedness of ontology and morality, implying the moral value of all objects including the self. Mou's philosophy attempts to demonstrate the limits of Kant, suggesting instead the ways in which Chinese thought may surpass Kantian morality. Several of Mou's titles directly reveal his engagement with Kant – Intellectual Intuition and Chinese Philosophy, Phenomenon and Thing-in-Itself, and Treatise of the Perfect Good – a commitment that is reflected in Mou's decision to express his philosophy in Kantian terms. For example, Mou's philosophy inherits the Kantian concepts of autonomy, intellectual intuition, and Thing-in-Itself, although Confucianism inspires Mou to transform these concepts.

As part of this discussion, Francione identifies what he calls our "moral schizophrenia" when it comes to nonhumans. On the one hand, we say that we take animal interests seriously. Francione points to the fact that many of us even live with nonhuman companions whom we regard as members of our families and whose personhood—their status as beings with intrinsic moral value—we do not doubt for a second. On the other hand, because animals are property, they remain things that have no value other than what we choose to accord them and whose interests we protect only when it provides a benefit—usually economic—to do so.

196-224 In particular, Peter Singer on her view, cannot without contradicting himself reject baby farming (a thought experiment that involves mass-producing deliberately brain damaged children for live birth for the greater good of organ harvesting) and at the same time hold on to his "personism" a term coined by Jenny Teichman to describe his fluctuating (and Laing says, irrational and discriminatory) theory of human moral value. His explanation that baby farming undermines attitudes of care and concern for the very young, can be applied to babies and the unborn (both 'non-persons' who may be killed, on his view) and contradicts positions that he adopts elsewhere in his work.

196-224 In particular, Peter Singer on her view, cannot without contradicting himself reject baby farming (a thought experiment that involves mass-producing deliberately brain-damaged children for live birth for the greater good of organ harvesting) and at the same time hold on to his "personism" a term coined by Jenny Teichman to describe his fluctuating (and Laing says, irrational and discriminatory) theory of human moral value. His explanation that baby farming undermines attitudes of care and concern for the very young, can be applied to babies and the unborn (both 'non-persons' who may be killed, on his view) and contradicts positions that he adopts elsewhere in his work.

In Winnipeg Child and Family Services v. G., the judges argued that "technologies like real-time ultrasound, foetal heart monitors and foetoscopy can clearly show us that the foetus is alive" and thus the born alive rule is "outdated and indefensible". The creation of human embryos for all research purposes is prohibited by the Convention for the Protection of Human Rights and Dignity of the Human Being with regard to the Application of Biology and Medicine. However, similarly to the abortion debate, in the normative debate on embryo research two views can be distinguished: a "fetalist" view focusing on the moral value of the embryo, and a "feminist" view advocating the interests of women, particularly candidate oocyte donors.

Drummer Hoff has been described as an "ingenious picture book," one whose perfect simplicity may suggest some kind of "didactic intent." Ed Emberley denied that the book had any deep moral value to it: > The book’s main theme is a simple one — a group of happy warriors build a > cannon that goes “KAHBAHBLOOM.” But, there is more to find if you "read" the > pictures. They show that men can fall in love with war and, imitating the > birds, go to meet it dressed as if to meet their sweethearts. The pictures > also show that men can return from war sometimes with medals, and sometimes > with wooden legs...The book’s primary purpose is, as it should be, to > entertain.

The more coordination and narratives in the messages being exchanged, the "more meaning contexts recursively affect and are affected by the evolving actions in a conversation" which ideally is critical to point out as a conversation progresses. There are six levels of meaning (listed from lower level to higher level): content, speech act, episodes, relationship, life scripts, and cultural patterns. In the six categories below, we also assign a moral value to the messages we receive when we are conscious of them and or unconscious of them. When consciously aware of them, they can either be, "obligatory, legitimate, undermined, or prohibited" or when unconsciously aware of them, they can be, "caused, probable, random, or blocked".

The FRN itself was created as the first monopoly party in Romania's history, through the Royal Decree of December 15, 1938."Decret-lege pentru înființarea Frontului Renașterii Naționale", in Scurtu et al. The legislation proclaimed that, ex officio, all members of the Royal Council were its members, while all citizens over the age of 20 could apply to join; by law, people who engaged in any other political activity faced being stripped of their civil rights for as long as 5 years. Writing at the time, Călinescu defined the FRN as "mainly a spiritual movement", proclaiming the FRN's goals of "re-establishing the rights of the State, its natural parts", "promoting the general interests of the collectivity" and "[giving] life a sense of moral value".

" The Catholic Encyclopedia says that for Comte's altruism, "The first principle of morality...is the regulative supremacy of social sympathy over the self- regarding instincts." Author Gabriel Moran, (professor in the department of Humanities and the Social Sciences, New York University) says "The law and duty of life in altruism [for Comte] was summed up in the phrase : Live for others."Gabriel Moran Christian Religion and National Interests Various philosophers define the doctrine in various ways, but all definitions generally revolve around a moral obligation to benefit others or the pronouncement of moral value in serving others rather than oneself. Philosopher C. D. Broad defines altruism as "the doctrine that each of us has a special obligation to benefit others.

Put another way, the possibilities for arranging any type of trade or deal are extremely diverse; the only operative requirement is that the trading partners agree to the terms of the arrangement, however simple or complicated it may be. It follows that, what specific role money has in the given arrangement, can vary greatly. Only when market production and its corresponding legal system are highly developed, does it becomes possible to understand what "economic value" actually means in a comprehensive and theoretically consistent way, separate from other sorts of value (like aesthetic value or moral value). The reason is that, to a large extent, the different kinds of value have become practically separated in reality and become increasingly universal in their applications.

The basis of the dissent's arguments is "the writer's personal views on 'morals' and 'ethics.' ": > [None of that] throws enough light on the patent statutes to justify its use > in construing these statutes as creating, in addition to a right of recovery > for infringement, a more expansive right judicially characterized as a > "formula" of "contributory infringement." And for judges to rest their > interpretation of statutes on nothing but their own conceptions of "morals" > and "ethics" is, to say the least, dangerous business. If the present case > compelled consideration of the morals and ethics of contributory > infringement, I should be most reluctant to conclude that the scales of > moral value are weighted against the right of producers to sell their > unpatented goods in a free market.

People who join an interest group because of expressive benefits likely joined to express an ideological or moral value that they believe in, such as free speech, civil rights, economic justice, or political equality. To obtain these types of benefits, members would simply pay dues, and donate their time or money to get a feeling of satisfaction from expressing a political value. Also, it would not matter if the interest group achieved their goal; these members would merely be able to say they helped out in the process of trying to obtain their goals, which is the expressive incentive that they got in the first place. The types of interest groups that rely on expressive benefits or incentives are environmental groups and groups who claim to be lobbying for the public interest.

Secular ethics is a branch of moral philosophy in which ethics is based solely on human faculties such as logic, empathy, reason or moral intuition, and not derived from belief in supernatural revelation or guidance—the source of ethics in many religions. Secular ethics refers to any ethical system that does not draw on the supernatural, and includes humanism, secularism and freethinking. A classical example of literature on secular ethics is the Kural text, authored by the ancient Tamil Indian philosopher Valluvar. Secular ethical systems comprise a wide variety of ideas to include the normativity of social contracts, some form of attribution of intrinsic moral value, intuition-based deontology, cultural moral relativism, and the idea that scientific reasoning can reveal objective moral truth (known as science of morality).

Woodstock, Vt.: Jewish Lights, 2009. Love has also been expressed as being the selflessness of mankind (Louis Jacobs, Greater Love Hath No Man). Humans have the capacity to self-sacrifice in the interest of others, as every life is valuable and unique. When one risks his or her own life to save another, it is seen as an act of piety and an act of love and justice which “advocates the most excessive altruism…” (Greater Love Hath No Man). In order to be selfless then, one must be able to “attach moral value to the individual as such, without any distinction between the self and the other.”Jacobs, Louis. “Greater Love Hath No Man: The Jewish Point of View of Self-Sacrifice.” In Contemporary Jewish Ethics, edited by Menachem Marc Kellner, 175-83.

Trilling offers a reading of Mark Twain’s Huckleberry Finn to explain why he believes it to be "one of the greatest books and one of the central documents of American culture." Trilling argues that the book tells the truth "of moral passion" between the protagonist Huck and the benign and dangerous "river-God", symbolized by the Mississippi River. Trilling describes Huck's moral crisis as being between his "genuinely good will" and his distrust of others, based on a "profound and bitter knowledge of human depravity." He also mentions that the book's context in the years after the American Civil War implies that the book is commentary on an America that lost its moral values by serving a "money-god" without moral value, in the place of the moral river-god of Huckleberry Finn.

Flowers on the Windowsill, 1884 The dark and smoky Victorian era saw the first use of houseplants by the middle class, which were perceived as a symbol of social status and moral value, and were used on windows, in Wardian cases, trellises and stands.How To Decorate a Victorian House with Plants – A brief history of the Victorian obsession with houseplants, which turned parlors into bowers by Old House Online Journal, June 21, 2011. Exotic and hardy foliage plants became popular as they tolerated the typical gloomy and snug environment inside a Victorian house.5 Houseplants That Changed History by Amanda Gutterman from Gardenista, November 11, 2013 Popular plants in that era included palms (kentia palms and parlour palms), maidenhair ferns, geraniums, ferns and aspidistras that were often placed on window ledges and in drawing rooms.

The original verse appears in Chapter 6 of Maha Upanishad VI.71-73.Robin Seelan (2015), Deconstructing Global Citizenship (Editors: Hassan Bashir and Phillips Gray), Routledge, , page 143BP Singh and Dalai Lama (2008), Bahudhā and the Post 9/11 World, Oxford University Press, , page 51Also found in the Rig Veda , it is considered the most important moral value in the Indian society.AG Krishna Warrier (1953), Maha Upanishad, Theosophical Society, Madras, Online, Verse VI.71–73 This verse of Maha Upanishad is engraved in the entrance hall of the parliament of India.S Shah and V Ramamoorthy (2014), Soulful Corporations, Springer Science, , page 449 Subsequent ślokas go on to say that those who have no attachments go on to find the Brahman (the one supreme, universal Spirit that is the origin and support of the phenomenal universe).

Transhumanists engage in interdisciplinary approaches to understand and evaluate possibilities for overcoming biological limitations by drawing on futurology and various fields of ethics. Unlike many philosophers, social critics and activists who place a moral value on preservation of natural systems, transhumanists see the very concept of the specifically natural as problematically nebulous at best and an obstacle to progress at worst. In keeping with this, many prominent transhumanist advocates, such as Dan Agin, refer to transhumanism's critics, on the political right and left jointly, as "bioconservatives" or "bioluddites", the latter term alluding to the 19th century anti- industrialisation social movement that opposed the replacement of human manual labourers by machines. A belief of counter-transhumanism is that transhumanism can cause unfair human enhancement in many areas of life, but specifically on the social plane.

Another large ESRC research project was conducted by Skeggs (with Helen Wood, Leicester University and Nancy Thumin, Leeds University) between 2005–2008 on the making of a moral economy through reality TV, Making Class and Self through Televised Ethical Scenarios. This project brings together many of the threads already apparent in Professor Skeggs' research, including the making of the exchange-value self, the emphasis that is placed on performing and telling one's self as a source of value and the class and race based challenges that are made through the construction of an alternative moral value system. This research project was part of a much larger research programme, 'Identities,' an ESRC £7million investigation into identity construction in contemporary Britain. Professor Skeggs delivered one of the inaugural lectures for the programme.,.

Although silk was cultivated and woven by women all around Assam, the silk clothes of a particular place named Sualkuchi achieved much fame during the Kamarupa as well as Ahom rule. Sualkuchi is said to have been established in the 11th Century by King Dharma Pala of the Pala dynasty that ruled western Assam from 900 AD to about 1100 AD. Dharmapala, the story goes, brought 26 weaver families from Tantikuchi in Barpeta to Sualkuchi and created a weavers' village close to modern-day Guwahati.Trouble looms Silk was given royal patronage during that period and Sualkuchi was made an important centre of silk weaving. The Hand-loom industry of Sualkuchi encompasses cotton textile, silk textile as well as Khadi cloth which are, in fact, traditional cloth endowing high social and moral value in and outside the state.

" And similarly calls God "Judge of the earth." reports that God "executes justice for the fatherless and widow." reports that God "loves righteousness and justice." In the Psalmist tells God, "Righteousness and justice are the foundation of Your throne." says that God "executes righteousness, and acts of justice for all who are oppressed"; ( in the KJV) says that God "will maintain the cause of the poor, and the right of the needy"; and says that God "executes justice for the oppressed." And quotes God saying, "I will make justice the line, and righteousness the plummet." Professor Steven Schwarzschild of Washington University in St. Louis in the mid-20th century concluded in the Encyclopaedia Judaica that "God's primary attribute of action ... is justice" and "Justice has widely been said to be the moral value which singularly characterizes Judaism.

Although Silk was cultivated and woven by women all around Assam, the silk clothes of a particular place named Sualkuchi achieved much fame during the Kamarupa as well as Ahom rule. Sualkuchi is said to have been established in the 11th Century by King Dharma Pala of the Pala dynasty that ruled western Assam from 900 AD to about 1100 AD. Dharmapala, the story goes, brought 26 weaver families from Tantikuchi in Barpeta to Sualkuchi and created a weavers' village close to modern-day Guwahati.Trouble looms Silk was given royal patronage during that period and Sualkuchi was made an important centre of Silk weaving. The Hand-loom industry of Sualkuchi encompasses cotton textile, silk textile as well as Khadi cloth which are, in fact, traditional cloth endowing high social and moral value in and outside the state.

Kant argues that acting out of pure duty has the highest value, in that the visitor is doing the right thing for the right reason, because it is the right thing to do. It is not always clear whether inclination is morally more worthy than duty, or vice versa. For example, if following one's moral duty to always tell the truth has the highest value, then telling the truth (the location of a person) where it results in the murder of that person may show that following pure duty may not have the highest moral value. But many criticisms of Kant do not take into account that he did not preclude other acts from having moral worth, instead Kant is said to have only valued acting from pure duty as having "true" or "authentic" moral worth.

A different approach to the problem of evil is to turn the tables by suggesting that any argument from evil is self- refuting, in that its conclusion would necessitate the falsity of one of its premises. One response—called the defensive response—has been to assert the opposite, and to point out that the assertion "evil exists" implies an ethical standard against which moral value is determined, and then to argue that this standard implies the existence of God.C. S. Lewis Mere Christianity Touchstone:New York, 1980 pp. 45–46 The standard criticism of this view is that an argument from evil is not necessarily a presentation of the views of its proponent, but is instead intended to show how premises which the theist is inclined to believe lead them to the conclusion that God does not exist.

On the film's original release, reviews were mixed, and the film was a box-office flop. The New York Times review commented, > If one can take any moral value out of Nightmare Alley it would seem to be > that a terrible retribution is the inevitable consequence for he who would > mockingly attempt to play God. Otherwise, the experience would not be very > rewarding for, despite some fine and intense acting by Mr. Power and others, > this film traverses distasteful dramatic ground and only rarely does it > achieve any substance as entertainment. The Variety review complimented the film's acting, noting that: > Nightmare Alley is a harsh, brutal story [based on the novel by William > Lindsay Gresham] told with the sharp clarity of an etching ... Most vivid of > these is Joan Blondell as the girl he works for the secrets of the mind- > reading act.

Taylor broadly divides the sources for contemporary Western qualitative evaluations of moral value into three broad strands; (1) the theistic grounding as articulated by Augustine; (2) the naturalism of disengaged reason that is typically associated with the scientific outlook; and (3) the romantic expressivism articulated by Rousseau. The moral frameworks within which we make strong evaluations as to the value of life goods appear irredeemably fractured along these three strands. And yet, the procedural neo-Kantian and utilitarian moral frameworks adopted so readily by Western societies still maintain a general consensus around key goods—such as human rights and dignity of life—along all three of the moral axes discussed earlier. Possibly, Taylor argued, this largely unquestioned consensus originates in the shared moral sources for all three sources of our moral evaluations; sources that can be found in the theistic and deist history of Western civilization.

They suggest that a statement of the form "In order for agent A to achieve goal B, A reasonably ought to do C" exhibits no category error and may be factually verified or refuted. "Oughts" exist, then, in light of the existence of goals. A counterargument to this response is that it merely pushes back the 'ought' to the subjectively valued 'goal' and thus provides no fundamentally objective basis to one's goals which, consequentially, provides no basis of distinguishing moral value of fundamentally different goals. This is similar to work done by moral philosopher Alasdair MacIntyre, who attempts to show that because ethical language developed in the West in the context of a belief in a human telos—an end or goal—our inherited moral language, including terms such as good and bad, have functioned, and function, to evaluate the way in which certain behaviors facilitate the achievement of that telos.

"moral subjectivism is that species of moral relativism that relativizes moral value to the individual subject". Internet Encyclopedia of Philosophy However, there are also universalist forms of subjectivism such as ideal observer theory (which claims that moral propositions are about what attitudes a hypothetical ideal observer would hold). Although divine command theory is considered by some to be a form of ethical subjectivism,"George Hourani is one such philosopher who claims this by referring to Divine Command theory as 'theistic subjectivism'.".The Ethics and Metaphysics of Divine Command Theory defenders of the perspective that divine command theory is not a form of ethical subjectivism say this is based on a misunderstanding: that divine command proponents claim that moral propositions are about what attitudes God holds, but this understanding is deemed incorrect by some, such as Robert Adams who claims that divine command theory is concerned with whether a moral command is or isn't "contrary to the commands of (a loving) God".

On 26 May 2010 it was announced that the Saville Report would be published on 15 June. Comments in the press emphasised the financial cost of the inquiry, and the ways in which this could overshadow its legal and moral value. Shortly before the publication of the long-awaited Saville Report, it was announced that soldiers from the Parachute Regiment would return to Helmand in Afghanistan on operations for the third time in four years in October and commanders believed that the report could cause a "morale-damaging backlash" against the British Army if the reports were not viewed in the context of the violence and chaos that engulfed Northern Ireland in 1972 and that while there should be no attempt to justify the killing of civilians by British paratroopers, senior defence officials emphasised that the events of Bloody Sunday were "a tragedy which belonged to another era" and should not reflect badly on the present day's armed forces.

Moral Values Promotion Fund was established under the State Committee on Religious Associations of the Republic of Azerbaijan with the decree of the President of the Republic of Azerbaijan dated October 10, 2017. The Foundation is a non-profit legal entity that provides state support to the protection and development of moral value, the implementation of social projects in this area, as well as the exercise of religious freedom of citizens in the Republic of Azerbaijan. Theology Institute of Azerbaijan was established under the State Committee on Religious Associations of the Republic of Azerbaijan with the decree of the President of the Republic of Azerbaijan dated February 9, 2018. The aim on founding the institute is to preserve and develop religious, spiritual atmosphere based on the historical traditions of the Azerbaijani people and which is the logical consequence of state policy, to train highly qualified personnel in the area of religious activity as well.

Shah described many of the folktales widely dispersed across the world as teaching stories, writing in the introduction to one such tale, The Lost Camel, collected in his World Tales: :"Most of the instrumental and interpretative function of the folktale have tended to be overlooked in the literature, which still usually concentrates upon origins, upon fragmentary beliefs enshrined in the tales, and upon the light which is cast by plots and treatments on the attitudes of the people among whom the story is told." Without denying the entertainment or moral value in the stories, Shah emphasised that there is in such tales an often hidden dimension of instruction. Stories, such as those from the Thousand and One Nights and other collections of traditional myths and folktales, are considered to fall into this category. Modern examples (although maybe not generally recognized as such) are some of the stories that have been retold and adapted by Disney.

Thus, Bernard found it difficult to agree with Abelard and, in a more general way, with those who would subject the truths of faith to the critical examination of reason — an examination which, in his opinion, posed a grave danger: intellectualism, the relativizing of truth, and the questioning of the truths of faith themselves. Theology for Bernard could be nourished only in contemplative prayer, by the affective union of the heart and mind with God, with only one purpose: to promote the living, intimate experience of God; an aid to loving God ever more and ever better. According to Pope Benedict XVI, an excessive use of philosophy rendered Abelard's doctrine of the Trinity dangerously fragile and, thus, his idea of God. In the field of morals, his teaching was vague, as he insisted on considering the intention of the subject as the only basis for describing the goodness or evil of moral acts, thereby ignoring the objective meaning and moral value of the acts, resulting in a dangerous subjectivism.

Carlos Fuentes wrote that this book "goes deeply into moral dilemmas and treachery…..nobody represents Chilean writing better today than Arturo Talavera Fontaine…and maybe nobody… better places the movement of the political and social reality of Chile within their own literary reality and the tensions, struggles, uncertainties loyalties and treacheries of a society in flux"". In her review of the book, Fietta Jarque in the Spanish daily paper El País, wrote that: > It is a novel that never flags…Fontaine has fashioned, sentence by sentence, > a story that doesn’t just end on the last page. Ignacio Echevarría points out that it deals, above everything else, with "the difficulty of assuming a past that has removed itself from every moral system and that, because of this, is revealed as largely unspeakable...in spite of all that Fontaine insists on doing it, by dint of conferring a moral value to the events by accepting them as thus". Masilover Rodenas in the daily paper La Vanguardia from Barcelona commented that "we are playing here with a confusion of genres (historical and fictitious)….

Reflecting back on the poor working conditions, loss of life, and ideological purges, Scott explained that many average Soviet citizens saw moral value nonetheless in the Soviet alternative to the exploitative imperial default that would otherwise exist. To them "it was worthwhile to shed blood, sweat, and tears" to lay "the foundations for a new society farther along the road of human progress than anything in the West; a society which would guarantee its people not only personal freedom but absolute economic security." However, after leaving Magnitogorsk in 1938, Scott spent the next 3 years in Moscow as an "observer", waiting for the visa allowing him to bring his wife and children out of the USSR, and although his book as published in 1942 showed that he had abiding sympathy with the ideals of the Soviet experiment, by February 1938 in his then-classified debriefing by the U.S. embassy, he had already reached a private dread that "the future of the Soviet Union does not look bright to me." It is clear that he still sympathized with socialist ideals but had found Stalinism and the purge to be a wrong turn away from them.

The world's first civilizations were Mesopotamian sacred states ruled in the name of a divinity or by rulers who were seen as divine. Rulers, and the priests, soldiers and bureaucrats who carried out their will, were a small minority who kept power by exploiting the many. W.E.H.Lecky gives the now classical account of the sanctity of human life in his history of European morals saying Christianity "formed a new standard, higher than any which then existed in the world..." Christian ethicist David P. Gushee says "The justice teachings of Jesus are closely related to a commitment to life's sanctity..." John Keown, a professor of Christian ethics distinguishes this 'sanctity of life' doctrine from "a quality of life approach, which recognizes only instrumental value in human life, and a vitalistic approach, which regards life as an absolute moral value... [Kewon says it is the] sanctity of life approach ... which embeds a presumption in favor of preserving life, but concedes that there are circumstances in which life should not be preserved at all costs", and it is this which provides the solid foundation for law concerning end of life issues.