Morality and Immorality

In der moralphilosophischen Debatte werden analytische Kategorien in der Regel auf moralisches, nicht aber auf unmoralisches Handeln bezogen. Moralität wird gemeinhin unter dem Gesichtspunkt des Gelingens betrachtet und zum Paradigma der Begriffsbildung erhoben. Es scheint deswegen lohnenswert zu sein, sich der Frage nach Moralität einmal von der anderen Seiteder Unmoralanzunähern, sie also unter dem Gesichtspunkt des Misslingens zu betrachten. Doch ist die Gegenseite des Guten bereits auf begrifflicher Ebene strittig: Ist es überhaupt angemessen, den Begriff des Bösen zu verwenden, oder sollten wir nicht lieber nur vom Unmoralischen, von Lastern und Charakterschwächen sprechen? Wie verhalten sich bloß unmoralische und wirklich böse Handlungen zueinander, so es denn das Böse überhaupt gibt? Immer wieder ist in der moralphilosophischen Debatte die These vertreten worden, dass der Begriff des Bösen analytisch ungeeignet sei. Der englische Philosoph Philip Cole etwa schreibt in seinem Buch The Myth of Evil: "[T]he idea of evil is not a philosophical concept, certainly not a psychological one, and not even a religious one. It is a mythological concept that has a role to play in grand narratives of world history." 1 Entgegen dieser Infragestellung des Bösen hat sein Begriff in jüngster Zeit besondere 1 Phillip Cole: The Myth of Evil. Demonizing the Enemy. Westport/London 2006.

The aim of the present study was to examine to what degree different mechanisms of moral disengagement were related to age, gender, bullying, and defending among school children. Three hundred and seventy-two Swedish children ranging in age from 10 to 14 years completed a questionnaire. Findings revealed that boys expressed significantly higher levels of moral justification, euphemistic labeling, diffusion of responsibility, distorting consequences, and victim attribution, as compared with girls. Whereas boys bullied others significantly more often than girls, age was unrelated to bullying. Moral justification and victim attribution were the only dimensions of moral disengagement that significantly related to bullying. Furthermore, younger children and girls were more likely to defend victims. Diffusion of responsibility and victim attribution were significantly and negatively related to defending, while the other dimensions of moral disengagement were unrelated to defending.

Classic fairy tales, such as the ones told by Jacob and Wilhelm Grimm, were stories that shed light on the uncomfortable truths of the world. Their horrific origins often involved scenes of rape, incest, torture, cannibalism, and other revolting occurrences that are teeming with brutal moralities. These tales were meant to emulate truth, and as children would grow older the idea was that they could subconsciously recall the messages from these tales as they cope with the injustices and contradictions of life...

That is the opening lines of this essay which seeks to explore how modern young adult literature utilizes fairy tales to reclaim a genre that has long since been "disnyfied." That is to say, fairy tales have become censored in such as way that many of the original morals have been all but stripped away. However, by exploring modern literature that sheds light on how horrible the world can be, we may actually be preparing our students with a better understanding of how the world works. In this world, there may not always be a happily ever after. It is our job to prepare students for hardships so that they can, not only endure, but feel free in the classroom to come to us and be open out their problems. This paper demonstrates just that as it looks at Patrick Ness's A Monster Calls, Ransom Riggs Miss Peregrines Home for Peculiar Children, and Christine Heppermann's Poisoned Apples.

This dissertation constitutes an analysis of immorality amongst a group of lesser clerics in the century before the Reformation, based on the evidence of the surviving records of an ecclesiastical court. Part one gives a background to the names that appear in the court books. Chapter one introduces the vicars choral; their purpose, the college and their own rules. Chapter two explains the directives of canon law; the theory behind sexual immorality amongst lesser clergy and women. Having established the Church's toleration of prostitution, chapter three then introduces the prostitutes of the court books and chapter four explains the economic reasons why these women congregated around the Minster close and why the financial problems of the vicars drove they themselves out into their notorious neighbourhood. Part two examines the peculiar court itself. Chapter five explains the system of compurgation and illustrates its abuses where the vicars and prostitutes were concerned. Chapter six further emphasises the court's lenience by examining the punishments given on conviction and chapter seven uses case studies of notorious vicars to illustrate the way the Church dealt with the problem of continuous offenders.

The immorality of Cepparello.
The aim of this paper is a deep analysis of the opening short story of the Decameron. Here Boccaccio plays with the reader, hiding himself behind Ser Cepparello, the main character, and giving rise to various interpretations.
Does the story concern a criticism against the religious habits and the popular naivety or is it rather a divertissement with the only goal of amusing the reader thanks to the power of the word?
First of all, the paper tries to recall the main critic positions, secondly attempts an interpretation of Ciappelletto, who unwillingly became  Saint.

Key–words: Boccaccio, Irony, Subversion, Branca, Decameron

Paul writes to address a troubling situation of a man sleeping with his father's wife. Paul directly writes to the Corinthians as they repent of their arrogance of allowing this man in their congregation, and Paul has already judged that this man is an outsider and thus must be treated as one. He is leaven and will leaven the whole church. It is a scandalous act in the church, but Paul points them to the scandal of the cross. It is Jesus that calls them to remember to be holy. In order to keep the feast, the Corinthian community must remember the purity of the paschal sacrifice. It is because of Christ that they must remove the sexually immoral person from their company. Holiness, indeed, is a hard task. Sterns 14

Institutionalized and internalized,‭ ‬competence intersubjectivity contain many user-illusions and an imaginary or manifest image of reality,‭ ‬including of themselves‭ (‬Dennett and Sellars‭)‬,.‭ ‬This can be contrasted we a comprehension or comprehensive,‭ ‬understanding intersubjectivity.‭ ‬It is possible and perhaps even necessary to transform or replace the competence intersubjectivity to a comprehension or understanding‭ (‬scientific,‭ ‬Dennett and Sellars‭) ‬image of reality and themselves.Ethics and morality and studies of ethics and morality deal with the reality of competence intersubjectivity‭ (‬by means of socio-cultural practices that are derived from,‭ ‬based on an created by means of this restrictive,‭ ‬misleading,‭ ‬unreal,‭ ‬illusory,‭ ‬unrealistic intersubjectivity and the life-worlds associated with it‭)  ‬and human life-worlds constituted on the basis of and in terms of this intersubjectivity.‭ ‬This is why I am a nihilist,‭ ‬a libertarian,‭ ‬at least a minarchist or rather an anarchist and epistemologically a sceptic.

Kant’s‭ ‬things in themselves are similar‭ ‬to Dennett and Searle‭’‬s‭ ‬notions of manifest and scientific image.‭ ‬With my addition that we‭  ‬are socialized and internalize the competent,‭ ‬know how to do it,‭  ‬institutionalized manifest,‭ ‬everyday intersubjectivity,‭ ‬instead of the comprehension,‭ ‬insights and understanding knowing that,‭ ‬scientific intersubjectivity of all scientific disciplines.‭


This piece can be read as independent as comments on meta-ethics,‭ ‬or it can be read as a chapter in my Book‭ ‘‬Intersubjectivity‭ (‬continued‭)’‬,‭ ‬or it can be read as an introduction to my thoughts on philosophy and more specifically Intersubjectivity as‭ –


Determining the nature of‭  ‬philosophy


Determining the nature of the subject-matter of philosophy,‭ ‬sociology,‭ ‬social psychology,‭ ‬aspects of cognitive sciences,‭ ‬ethics,‭ ‬epistemology,‭ ‬etc,


Determining the nature of philosophical methodology and approaches.

Reasons why I have refrained from reflecting and writing on ethics and morality‭ ‬-‭

a‭)‬  The intersubjectivity that are institutionalized,‭ ‬socialized and internalize and therefore being employed to constitute reality,‭ ‬life-worlds,‭ ‬selves,‭ ‬discourses and socio-cultural practices,‭ ‬including specialized disciplines,‭ ‬eg philosophy,‭ ‬is that of‭  ‬Kantian things-for-us or Searle‭’ ‬and Dennett’s notion of manifest,‭ ‬imaginary,‭ ‬competent or know-how,‭ ‬knowing-how-to images.‭ ‬This kind of intersubjectivity underlies human morality and ethics,‭ ‬as well as approaches of philosophers to these and other branches of philosophy.

‭ ‬b‭) ‬How philosophers exist and how they live,‭ ‬their attitudes and beliefs,‭ ‬are very different from the theories of human existence,‭ ‬consciousness,‭ ‬selves,‭ ‬ethics,‭ ‬morality,‭ ‬epistemology,‭ ‬ontology,‭ ‬metaphysics,‭ ‬etc they advocate or express in and as their theories.‭ ‬Philosophers have their own private ways or personal styles of im/morality and being a-ethical while they advocate theories of ethics‭ (‬and other branches of philosophy‭) ‬that are completely different from their real attitudes and beliefs.

c‭) ‬As far as institutionalized and lived ethics and morality go I am a nihilist,‭ ‬an anarchist,‭ ‬or at least a minarchist,‭ ‬a Pyrrhonist,‭ ‬or at least a Humean or Kantian sceptic if not a fallibilist.

A suggestion before I paste the usual,‭ ‬contemporary encyclopaedic notions of ethics as a branch of philosophy and present notions of the‭ ‘‬division‭’ ‬of the subject and approaches to ethics and meta-ethics.‭

When a compatibilist says free will and determinism are compatible,‭ ‬and critics say they are mistaken‭ – ‬see below‭ – ‬they talk about specific situations,‭ ‬while those who points out that there do exists some kinds of determinisms after all,‭ ‬the latter take a more general,‭ ‬big picture view and make a statement on a greater or higher level of generality or generalization.

While brand punishment – through either individual or collective action – has received ample attention by consumer psychologists, absent from this literature is that such punishment can take the form of unethical actions that can occur even when the consumer is not personally harmed. Across three studies, we examine consumers’ propensity to act unethically towards a brand that they perceive to be harmful. We document that when consumers come to see brands as harmful –even in the absence of a direct, personal transgression – they can be motivated to seek retribution in the form of unethical intentions and behaviors. That is, consumers are more likely to lie, cheat, or steal to punish a harmful brand. Drawing on these findings, we advance implications for consumer psychologists and marketing practitioners and provide avenues for future research in the area.

¿Qué lógica yace detrás de las cláusulas de moralidad? La respues-
ta es que este tipo prohibitivo no se encuentra alineado con la función principal de lamarca. En términos generales, podemos afirmar que una marca reputada “inmoral” puede resultar distintiva, por lo que este simple reconocimiento obliga a analizar con mayor detenimiento y profundidad el fundamento de las cláusulas de moralidad. Si las razones que sostienen las cláusulas de moralidad no resisten mayor análisis, su aplicación podría complotar contra el funcionamiento del sistema de marcas.
Este trabajo empezará con un repaso del origen y la estructura de las cláusulas de moralidad. En la segunda parte de este artículo, destacaremos las principales incongruencias de la aplicación de las cláusulas de moralidad y brindaremos razones por las cuales deberían inobservarse.

Difficulties in translation between Western and non-Western languages are identified in this article as contributing to corruption, incompetence and hence growing poverty and dependency on the West in much of Africa. The problem with Western languages arises because African people are expected, for the sake of international credibility, to use them in the same way as they are used in the West. This forces the African populous, including their scholars, to function formally in respect to an absent and unfamiliar ‘culture’ while disregarding their own history and traditions. Political and economic pressures that ‘force’ African people to operate formally using Western languages are here decried as immoral; leading to the proposal that mission from the West should take the lead in encouraging policies based on the use of indigenous tongues.

Menilik agak jauh di belahan dunia lain, kontraversi tentang aborsi paling runcing terjadi di Amerika. Penyebab aborsi bersifat sederhana. Aborsi yang mulamula merupakan isu moral-yakni persoalan boleh atau tidak boleh-kini diseret dalam kancah politik yang sarat manipulasi dan bias ideologis. Akhirnya perdebatan tentang keabsahan aborsi yang merupakan diskursus moral dipersempit menjadi pertarungan politik. Akar persoalan ini adalah pengandaian tentang hak asasi manusia, persis dengan pemahaman dasar manusia hidup. Jika manusia sejak kelahirannya dibekali hak, termasuk hak untuk hidup dan menentukan nasibnya sendiri tanpa campurtangan dari pihak lain, maka dalam kondisi perempuan mengandung, siapakah yang berhak menentukan nasib kandungannya? Apakah sang calon ibu memiliki hak sepenuhnya terhadap kandungan ataukah jabang bayi yang dikandung pun merupakan memiliki hak yang sama? Lebih pelik lagi, jika seorang perempuan mengandung karena perkosaan, bolehkah ia atas nama kebebasan, dan kebahagiannya menggugurkan kandungan? Dari berbagai kasus-kasus di atas penulis akan mencoba mengupas dari berbagai segi yang akan dijabarkan, yaitu dari segi agama, statistik, udang-undang dan mencoba merangkum semua itu untuk menemukan solusi yang tepat bagi kehidupan umat manusia, dimana dalam ajaran agama apapun, pembunuhan itu dilarang.

Mismanagement, “Jumpers,” and Morality
Covertly Concealed Managerial Ignorance and Immoral Careerism in Industrial Organizations
Reuven Shapira
Routledge, New York and London, 2017
Abstract
Managers who advance by “jumps” among firms suffer large gaps of local know-how and phronesis (Greek for practical wisdom), known to subordinates due to specialized education, practicing jobs, and learning in communities of practitioners. Sharing their knowledge requires the “jumper” to jeopardize his/her authority by exposing ignorance until learning, but many reasons deter exposure, while managerial powers tempt “jumpers” to defend their authority by covertly concealing managerial ignorance (hereafter: CCMI). CCMI causes incompetence, mismanagement, failures, and vicious distrust and ignorance cycles that bar performance-based career advancement and encourage covert immoral careerism (Im-C), defending jobs and advancing careers by various immoral subterfuges.
Im-C is a known organizational malady, but its explanation missed the CCMI practiced by “jumpers”, probably due to secrecy and conspiracies of silence as well as managers’ ignorance of their own ignorance. Anthropologists untangled managers’ immorality, but without becoming executives themselves they missed its furthering of vicious distrust and ignorance cycles. Anthropologists usually lacked managerial education and experience, while Dr. Shapira’s early managerial socialization resembled that of the managers he studied. He held various executive positions at his kibbutz, Gan Shmuel, and in its food processing factory, while acquiring a social science education. He knew some of the managers personally prior to his research, and was familiar with their context, the kibbutz system. Due to this unique background he was able to perform semi-native anthropological research, approaching managers and executives as their peer and turning interviews into open discussions of common managerial problems.
Combining this advantageous openness with extensive interviewing of executives, their subordinates, and many freely speaking ex-employees, as well as participant observations and studying organizational histories with free access to their documents, enabled penetration of managers’ dark secrets. The book summarizes a 5-year semi-native study of five “jumper”-managed automatic processing cotton gin plants and their parent inter-kibbutz cooperatives. It finds that CCMI-induced Im-C was practiced by some 75% of executives, versus only some 25% of mid-levelers. Mid-level “jumpers” mostly prevented plants’ total failure by authority-jeopardizing vulnerable involvement that engendered virtuous trust and learning cycles, enabling executives’ career advancement versus mid-levelers’ stalled careers.
This negative gradation of managerial morality suggests that organizational cultures which encourage “jumping” careers tend to nurture immoral executives. This helps explain the emergence of scandalous executives such as those recently exposed at Enron, Worldcom, Parmalat, and similar cases. This book gets to the root causes behind the immorality and incompetence of corporate executives, traits now regularly exposed in financial crises, bankruptcies, fraud investigations, and books on the evils of “casino capitalism.” Ideas for remedying this corporate malady are suggested, and further study of how “jumpers” cope with ignorance is called for.

In India’s License Raj, with the permit to produce sulubuloxine in his wife Sneha’s hand, Gautam Prabhu thought of a tie-up with a business house with the license as his share of the capital. But then, Global Facilitators, the grandiose lobbying firm of his dreams, would be a non-starter, after all. So he racked his brains as to how to retain his lien on the license and yet make his ‘deals facilitating’ dream a reality. It was at that juncture at a stag party, that he met Ranjit Palit, the Branch Manager of the Oriental Fire and General Insurance Company. When he was reasonably high, Palit came to articulate the genesis of the arson that plagued the general insurance business. With the common denominator being utmost good faith, he articulated that insuring others’ properties was like entrusting one’s wife to another’s safe keeping. While misplaced trust in the former could occasion a fraudulent claim, in case of the latter, it might lead to an alien paternity. Thus, the breach of warranty in both would leave behind the unwanted in the end. 
Blaming it all upon the Loss Assessors, Palit reserved his choicest expletives for them all. He thought they were but a bunch of self-serving nincompoops with weak moral fibers. They were all superficial to the core sorely lacking the needed skills to separate the wheat from the chaff. Wouldn’t that let the bluffing claimants to take this mindless lot for a smooth ride of exaggeration? And lazy as they were with their assignments, they were all alacrity when it came to criticizing their colleagues’ work.
What was worse, he averred, with right inducements, they could be easily made to look the other way, even in the case of apparently untenable claims. With such Loss Assessors around, it was little wonder that the insurers might go under one day. As though to appear balanced, even after consuming a pint, Palit conceded to the presence of black sheep on the underwriting side of the fence as well. It was such who form a ‘nexus of loot’ with the insured and the Loss Assessors, he concluded.

Postface à La Haine de la littérature (Éditions de Minuit, 2015). Pourquoi vaut-il la peine de s’intéresser aux discours contre la littérature ? Que nous révèlent-ils de la littérature elle-même ? En quoi les discours antilittéraires externes (venus de philosophes, théologiens, savants, hommes politiques, etc.) se distinguent-ils des discours antilittéraires internes (sous la plume des écrivains) ? Autrement dit, qu’est-ce qui distingue La Haine de la littérature de mon livre précédent, L’Adieu à la littérature (Éditions de Minuit, 2005) ? La leçon à retenir est qu’il est profitable d’examiner la littérature non pas seulement en elle-même, mais par les reflets qu’elle jette dans les autres discours, par l’image que ces discours en proposent, c’est-à-dire par réflexion, en creux ou en négatif. L’approche de la littérature par le négatif, en creux ou par réflexion, permet en effet de mieux comprendre un certain type de discours (la littérature) qui longtemps n’eut pas de nom à lui, parce qu’il était mis au rebut de tous les autres.

Approaching Literature by Reflection
Afterword to The Hatred of Literature (Harvard University Press, 2018). Why is it worthwhile to look at discourses against literature? What do they tell us about literature itself? How do external anti-literary discourses (from philosophers, theologians, scholars, politicians, etc.) differ from internal anti-literary discourses (from writers)? In other words, what distinguishes The Hatred of Literature from my previous book, Farewell to Literature (Éditions de Minuit, 2005)? The lesson to be learned is that it is profitable to examine literature not only in itself, but through its reflections in other discourses, through the image that these discourses propose, that is, by reflection, in hollow or in negative. The approach of literature by the negative, in hollow or by reflection, allows indeed to better understand a certain type of discourse (literature) which for a long time did not have a name to him, because it was rejected by all the others.

Executives' morality and ethics became major research topics after recent business scandals, but research missed a major explanation of executives' immorality: career advancement by " jumping " between firms that cause gaps of job-essential local know-how, tempting " jumpers " to covertly concealing managerial ignorance (hereafter: CCMI). CCMI causes mismanagement by vicious distrust and ignorance cycles, it bars performance-based career advancement and encourages immoral careerism (Im-C), advancing by immoral subterfuges. Im-C is a known organizational malady but its explanation missed " jumpers " CCMI, probably due to secrecy and conspiracies of silence as well as managers' ignorance of own ignorance. A 5-year semi-native anthropological study of five " jumper "-managed automatic processing plants and their parent inter-kibbutz cooperatives found CCMI-induced Im-C practiced by some 75% of executives, versus only by some 25% of mid-levelers. This gradation of morality suggests that " jumping " careers tend to nurture immoral executives. Ideas for remedies for this corporate malady are suggested, and further study of " jumpers " coping with ignorance is called for.

The explanation of organizational distrust missed covertly concealed managerial ignorance (hereafter: CCMI), a dark secret veiled on organizations' dark side and facilitated by managers' unknowing of their own ignorance and by unstudied " jumper " managers' coping with gaps in local tacit know-how and phronesis (Greek for practical wisdom). Employees may trust " jumpers " coming from the outside who risk their own authority, expose their ignorance, learn, fill the gaps, and become competent, but managerial power enables defense of authority by using CCMI and camouflaging resulting mistakes and failures by bluffs, power abuses, scapegoating, and other subterfuges aimed at amoral careerism (AC). Anthropologists untangled subterfuges, but without becoming managers they missed how such defensiveness caused mutual distrust, curbed knowledge-sharing, learning, and problem-solving, furthering mistakes and failures in vicious distrust and ignorance cycles. A longitudinal study of five automatic processing plants by a management-educated and experienced semi-native anthropologist untangled that only few of their " jumper " executives, 7 of 32 studied, chose ignorance-exposing vulnerable involvement and became job-competent. As the import of " jumper " executives is now common, this problem is worsening and calls for solutions that are, suggested besides recommendations for further study.

Friedrich Nietzsche (1844-1900) presents a radical and enigmatic approach to existentialism by over emphasizing the attributes of subjectivity of the individual over the group, community and God, especially the Christian God. This essays takes a critical appraisal of the major presuppositions of Nietzsche, especially as contained in his work Beyond Good and Evil (1886) which is a major amalgam of Nietzsche's works on existentialism. The essay concludes that notwithstanding the empowerment Nietzsche's gives to man through the Will to power and the concept Superman, his perspective on the absolute freedom and supremacy of man over human institutions which serve regulatory functions are counter-functional to social order as they obscure our thorough sense of morality.

Extremes can identify the phenomenon as no other means. According to Hanna Arendt’s 1963 book, the vice that promoted Eichmann to a high Nazi position from which he organized the industrialized extermination of
millions of Jews and others, i.e. immoral careerism (Im-C for short), is a common vice of mass society. In view of the business scandals in the last decade, managerial ethics and morality has become a major topic of organizational research; this is not true of Im-C. For example, the 58 Sage journals of management and organization studies have 966 article abstracts that
contain the word “career,” but only fve that contain either “careerism” or “careerist,” though already Riesman’s 1950 book decried American managers’ transition from high-moral serving of the social good to pursuing private ends at others’ expense. Likewise, ethnographers found Im-C prevalent among corporate managers, but they missed a major explanation of executives’ immorality: career advancement by “jumping” between firms that
causes ignorance of job-pertinent tacit know-how and phronesis (Greek for practical wisdom), tempting “jumpers” to defend authority and status by covertly concealed managerial ignorance (hereafter: CCMI). CCMI causes distrust and ignorance cycles, which generate mismanagement that bars performance-based career advancement and encourages Im-C, advancing
by bluffs, power abuses, scapegoating, and other self-serving subterfuges. Though Im-C is a known malady of large organizations, its explanation missed the tendency of “jumpers” to use CCMI, probably because this use remained on organizations’ dark side, kept as a dark secret; that is, its very existence was a secret.
      “Jumpers” are common: one study found that 58% of US executives were “jumpers” and another found this true of 33% of CEOs in the 500 S&P frms, but the ample organizational knowledge and management learning research missed a crucial question in this regard: Which practices do “jumpers” use as they face inevitable ignorance of job-essential local tacit know-how and phronesis of their new job that subordinates have due to
specialized education, practicing jobs, and learning within communities of practitioners?

The substitution of freedom of Service by freedom of choice, accomplished in the history of mankind by the logic of Aristotle, plunged people into the abyss of evil. // Подмена свободы Служения свободой выбора, совершенная в истории человечества логикой Аристотеля, ввергла людей в бездну зла.