Moral development is a process through which a child develops proper attitudes or behaviors towards the other people in the society, based on various things such social and cultural norms, laws and rules. Moral development is every parent's concern because parents have the responsibility to teach a child to distinguish between what is right and wrong and then behave accordingly.
Moral development is a process through which a child develops proper attitudes or behaviors towards the other people in the society, based on various things such social and cultural norms, laws and rules. Moral development is every parent's concern because parents have the responsibility to teach a child to distinguish between what is right and wrong and then behave accordingly.
RUNNING HEAD: Christian Worldview 6
Christian Worldview and Operations Management
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Course
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Christian Worldview and Operations Management
Biblical or Christian world view is the way of life that is based on the teachings and preaching of Bible. If a person considers teachings of Bible as the standard to be followed in life and he tends to decide what to do or say according to them, then he is apparently following Biblical worldview. God selected to let those rules oversee God's creation, moderately than God requiring altering the course of those heavenly laws.
Accordingly, wonders do not occur and God is "Wholly Other", comprehensive superior from mortality, with unconditionally no nearness among persons. One conceivable logical importance of deism is that since God doesn't have to be complicated in humanoid businesses, then we actually don't essential God at all. Disbelief can quickly be acceptable from a technical, logical and even intelligently religious viewpoint.
Another offshoot of modernization is fundamentalism, which first increased importance in the early 20th century. On the outward, while deism and fundamentalism seem to be conflicting excesses, they portion many conventions. Most apparent is the ethical and psychic potentials originate within humanity that reflects the personality of God.
The foundations of Christian theology are expressed in ecumenical creeds. These professions of faith state that Jesus grieved, expired, were suppressed, and were resuscitated from the dead in order to grant everlasting life to those who have faith in in him and faith in him for the reduction of their immoralities.
The faiths further uphold that Jesus physically rose into paradise, where he reigns with God the Father. Most Christian coinages teach that Jesus will return to judge everybody, living and dead, and to grant eternal life to his supporters. He is reflected the model of a righteous life. His ministry, execution, and renaissance are often mentioned to as the "gospel", meaning "good news”.
Biblical View influences me when I try resolving ethical dilemmas which I confront in my personal or professional life. I try to define my moral values according to the basics elucidated in Bible.
This leads me support and feeling that I am doing the right thing. I do not follow practical ethical values in resolving ethical dilemmas because they are mostly derived from convenience and ease of application rather than following the right path. Bible influences me to a great extent for knowing between the right and wrong and also between the two rights and thus I always arrive at a best possible solution.
The Macdonald’s case
Strict liability allows the injured party to seek reimbursement from whoever was accountable for the product being faulty. Contrasting negligence, the injured individual does not need to determine who precisely failed to do ...
Now that we have discussed the basics of ethical theory, we can ap.docxcherishwinsland
Now that we have discussed the basics of ethical theory, we can apply them to actual situations, and see what they have to say about moralissues in specific, concrete situations. This approach has two practical advantages. First, by seeing how a specific ethical theory can be applied toan actual issue, we will see how the theory can better help us understand what the real problems are. Ultimately, we may not solve theseproblems in a way that will satisfy everyone, but we should have a much better grasp of the problems themselves. This will help us focus ourability to think about these questions more critically and eliminate some of the detours, side issues, and irrelevant parts of the debate that mayinterfere with our understanding of the questions.
Second, by applying the various theories to actual moral problems, we will also come to better understand the theories themselves. It is onething to understand what a basic ethical position is, but it can be very helpful to see how that ethical position works in dealing with difficultethical questions.
In this chapter, we will look at questions that arise when individual rights are threatened or violated, as well as instances when one person'srights may infringe upon another person's rights. As examples, we will look specifically at school prayer and pornography. We will also look at ahistorical debate over a woman's right to vote. This historical discussion should help us realize that some ethical questions can be resolved, andthat talking, and arguing, about them may lead to significant changes in people's lives.
Each discussion will present a debate on a specific topic. For example, we will give an argument for why prayer should be allowed in publicschools, and then look at the counterargument for why it should be restricted or prohibited. After presenting the debate, we will show howthese positions relate to the ethical theories in Chapter 1—in this case, act utilitarianism and rule utilitarianism. On other occasions, we mayapply the same theory in two different ways, to demonstrate that a specific ethical theory may give quite different results in some cases. Thiswill help remind us that although ethics provides guidance and insight into moral issues, very rarely does it offer solutions that everyone willaccept. We will then look at some of the results of the debate and the theories involved, and some of the implications that may emerge fromthose results. After each specific issue is treated in this way, we will briefly discuss a different, but related, question that will make clear some ofthe larger issues involved.
A Brief Review of Ethical Theory
The ethical theories being applied in this chapter are discussed at greater length in Chapter 1, but as a quick reminder, here are thebasics of the three classical ethical theories:
Utilitarianism
Utilitarianism evaluates the morality of an act in terms of its consequences: Act utilitarianism emphasizes the act itself, and whetherwhat one chooses .
ExamplesNow that we have discussed the basics of ethical theory,.docxSANSKAR20
Examples
Now that we have discussed the basics of ethical theory, we can apply them to actual situations and see what they have to say about moral issues in specific, concrete situations. This approach has two practical advantages. First, by seeing how a specific ethical theory can be applied to an actual issue, we will see how the theory can better help us understand what the real problems are. Ultimately, we may not solve these problems in a way that will satisfy everyone, but we should have a much better grasp of the problems themselves. This will help us focus our ability to think about these questions more critically and eliminate some of the detours, side issues, and irrelevant parts of the debate that may interfere with our understanding of the questions.
Second, by applying the various theories to actual moral problems, we will also come to better understand the theories themselves. It is one thing to understand what a basic ethical position is, but it can be very helpful to see how that ethical position works in dealing with difficult ethical questions.
In this chapter, we will look at questions that arise when individual rights are threatened or violated, as well as instances when one person's rights may infringe upon another person's rights. As examples, we will look specifically at school prayer and pornography. We will also look at a historical debate over a woman's right to vote. This historical discussion should help us realize that some ethical questions can be resolved, and that talking, and arguing, about them may lead to significant changes in people's lives.
Each discussion will present a debate on a specific topic. For example, we will give an argument for why prayer should be allowed in public schools, and then look at the counterargument for why it should be restricted or prohibited. After presenting the debate, we will show how these positions relate to the ethical theories in Chapter 1—in this case, act utilitarianism and rule utilitarianism. On other occasions, we may apply the same theory in two different ways, to demonstrate that a specific ethical theory may give quite different results in some cases. This will help remind us that although ethics provides guidance and insight into moral issues, very rarely does it offer solutions that everyone will accept. We will then look at some of the results of the debate and the theories involved, and some of the implications that may emerge from those results. After each specific issue is treated in this way, we will briefly discuss a different, but related, question that will make clear some of the larger issues involved.
A Brief Review of Ethical Theory
The ethical theories being applied in this ...
This report explores the framing of solidarity, and specifically the misleading ways that terms like "Middle Class" and "Global South" conceal more than they reveal about the structure of power in social movements around the world.
divine omnipotence, divine omniscience, divine omnibenevolence, divine attributes, divine omnipathy, polydoxy, theodicy, problem of evil, miracles, soft power, weak power, the hobbit, the annunciation, the incarnation, ivan karamazov and the grand inquisitor, mary's fiat, the passion of jesus, axis of...
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metaphysics, natural theology, philosophical theology, theology of nature, john haught, joseph bracken, philip clayton, david ray griffin, a.n. whitehead, charles sanders peirce, charles hartshorne, john milbank, catherine keller, thomas oord, monica coleman, tripp fuller, panentheism, john caputo, process theology, evolutionary epistemology, fallibilism, john sobert sylvest, malunkyaputta, nominalism, essentialism, univocity of being, analogy of being, god concept, epistemic indeterminacy, ontological undecidability, entropic erasure, problem of induction, godel's incompleteness theorems, infinite semiosis, self authenticity, self transcendence, self actualization, soteriological trajectory, sophiological trajectory, polydoxy, radical orthodoxy, radical hermeneutics, homebrewed christianity
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The Chakra System in our body - A Portal to Interdimensional Consciousness.pptxBharat Technology
each chakra is studied in greater detail, several steps have been included to
strengthen your personal intention to open each chakra more fully. These are designed
to draw forth the highest benefit for your spiritual growth.
In Jude 17-23 Jude shifts from piling up examples of false teachers from the Old Testament to a series of practical exhortations that flow from apostolic instruction. He preserves for us what may well have been part of the apostolic catechism for the first generation of Christ-followers. In these instructions Jude exhorts the believer to deal with 3 different groups of people: scoffers who are "devoid of the Spirit", believers who have come under the influence of scoffers and believers who are so entrenched in false teaching that they need rescue and pose some real spiritual risk for the rescuer. In all of this Jude emphasizes Jesus' call to rescue straying sheep, leaving the 99 safely behind and pursuing the 1.
The PBHP DYC ~ Reflections on The Dhamma (English).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma Reflections for the PBHP DYC for the years 1993 – 2012. To motivate and inspire DYC members to keep on practicing the Dhamma and to do the meritorious deed of Dhammaduta work.
The texts are in English.
For the Video with audio narration, comments and texts in English, please check out the Link:
https://www.youtube.com/watch?v=zF2g_43NEa0
The Good News, newsletter for June 2024 is hereNoHo FUMC
Our monthly newsletter is available to read online. We hope you will join us each Sunday in person for our worship service. Make sure to subscribe and follow us on YouTube and social media.
Lesson 9 - Resisting Temptation Along the Way.pptxCelso Napoleon
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MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
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What Should be the Christian View of Anime?Joe Muraguri
We will learn what Anime is and see what a Christian should consider before watching anime movies? We will also learn a little bit of Shintoism religion and hentai (the craze of internet pornography today).
The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile.
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Countless volumes have been written trying to explain the mystery of three persons in one true God, leaving us to resort to metaphors such as the three-leaf clover to try to comprehend the Divinity. Many of us grew up with the quintessential pyramidal Trinity structure of God at the top and Son and Spirit in opposite corners. But what if we looked at this ‘mystery’ from a different perspective? What if we shifted our language of God as a being towards the concept of God as love? What if we focused more on the relationship within the Trinity versus the persons of the Trinity? What if stopped looking at God as a noun…and instead considered God as a verb? Check it out…
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Political philosophy
1. good questions, complex issues - One might distinguish between
the merely moral norms of justice and the robustly unitive
norms of charity, which exceed the demands of justice.
Also, governments generally lack sufficient means to even meet
the most fundamental needs that might be demanded by
legitimate social justice ends and, hopefully constrained by
subsidiarity principles (grounded in basic human dignity), are
to be about merely providing for the basic public order and
not otherwise co-opting the rights & responsibilities of
individuals in meeting all the other demands of justice
(beyond merely maintaining the public order), much less those
of charity.
Even if the members and/or subjects of a government should
happen to share the same desired ends as a religion (motivated
by charity), still, governments and religions would differ
insofar as the former employs coercive means, by definition
(govt is inherently coercive), while the latter does not,
again, by definition (charity is inherently free).
Ironically, though, many who resist statist economic impulses
otherwise embrace a moral statism and vice versa. This is not
to say that such leanings may not lead to virtue; arguably,
they may even provide so-called schools of virtue. But such
virtues advanced through coercion are not what I would call
"theological" or charitable; instead, they are merely moral,
merely an enlightened self-interest?
Except for certain complex moral realities, ordinarily we
might reasonably be able to stipulate that politics remains
the art of the possible and that political dispositions less
so differ vis a vis their moral outlooks but more so regarding
practical strategies. With human dignity as our compass,
principles like subsidiarity, the common good & a preferential
option for the marginalized then guide our strategic decisions
employing what are proper biases toward limited government and
conservative approaches.
Our biases toward legitimate established authorities and the
conservation of accumulated human wisdom are weakly truth-
indicative, though, and not strongly truth-conducive. That is
to say that just because that's how something was done in the
past is no guarantee that it will necessarily be the best way
to do it in the future, but it is a wise way to start out!
Sometimes we must conserve; sometimes we must progress. We do
not know a priori via rationalistic deductive logic grounded
in ideology which approach will be the most helpful. Rather,
we learn a posteriori via inductive testing which will work,
so to speak, pragmatically.
I prefer, then, to view conservatism and progressivism as
charisms, with some folks being gifted with the talents of
settlers, who maintain the homefront, with others being gifted
with the talents of pioneers, who strike out on new frontiers.
This is not to suggest that people thus self-identify,
politically. Unfortunately, they treat what are merely proper
1
2. default biases of limited government and conservatism as
absolutes, turning them into ideologies and ignoring the
creative tensions of the subsidiarity principle. Or they treat
the proper socialization impetus of the subsidiarity principle
as an absolute, turning it into an ideology, forgetting that
it is otherwise merely a necessary evil that should revert
control and self-determination back to the lowest level
possible at the earliest practical opportunity.
As you wisely observe, this transcends political party
divisions. Still, I affirm the value of our two party system
and prefer to view its advocates as exercising differently
gifted practical charisms rather than as they imagine
themselves, which is as being in sole possession of absolute
truths ;)
Jacob re: the word "charism" 1) It was not employed
analogically. 2) It has a secular meaning in social
psychology. 3) Even when used theologically, it has both broad
and narrow conceptions.
Jacob re: the Spirit's presence or absence from political
discourse, an incarnational (catholic) perspective would
recognize the Spirit's influence in this or any country -
historically, culturally, socially, economically, even
politically - as all good gifts flow from above, this despite
personal and social sin and human finitude.
Jacob - It is good that you recognize the prominent role
played by prudential judgment. As I mentioned earlier, most
governmental activities do not involve explicitly theological
or even moral positions but, rather, practical strategies.
Even regarding grave moral realities, people can agree on the
ontological descriptions, metaphysically, the deontological
prescriptions, morally, the canonical codifications,
ecclesiastically, and the legislative remedies, legally, while
disagreeing regarding the best practical strategies,
politically --- asking what is the best way to achieve the
goals we all share and which can we most likely advance now vs
later? Of course, engaging facile caricatures of others' views
and employing broad sweeping generalizations of political
parties, which are all comprised of diverse multifaceted
coalitions, is not helpful either.
Well, Jacob, I do traffic in nuance. And I have not addressed
any moral realities. So, good observation there. :)
And. more importantly, I note your uniform and thank you for
your service! (My son is in the Navy.)
What I am trying to do, however, is to introduce some
important distinctions and to break open some new categories
that, in my view, could help discover some additional common
ground between the many divergent political viewpoints as well
as more precisely locate this or that political impasse. Of
course, it is also important to establish agreement on basic
definitions, avoiding broad generalizations and disambiguating
2
3. critical concepts. Finally, in a pluralistic society, we must
also translate what are explicitly religious positions into
arguments that are transparent to human reason.
All of that may be too abstract. So ... Concretely, for
example, roughly a third of republicans and GOP-leaning
independents support legal abortion, while the same
percentages apply to democrats and demo-leaning independents
who self-describe as pro-life. Further, since the question of
whether or not the criminalization of abortion would
effectively reduce abortion is empirical, a matter of
jurisprudence and social science, where one stands on its
legality is not necessarily dispositive of one's moral stance.
What we do know is that MOST people, regardless of their
religious, moral or political beliefs, which are manifold,
varied and heavily nuanced, want to reduce the number of
abortions, therefore, it is helpful to come together and
devise practical strategies to accomplish that shared goal. On
the other hand, it is not helpful, in my view, to assume that
political and legal and prudential judgments necessarily
reflect anyone's moral reasoning regarding this or any other
complex moral reality. It is especially unhelpful, then, to
characterize what are essentially political movements and
prudential judgments as evil or to apply sweeping categories
like "the left," "progressives" or "the right" to groups of
people whose underlying rationales are already known to
drastically differ within the various factions and coalitions
that comprise those groups.
My contributions to this thread are not theological. I'm not
analyzing moral realities here either. And I'm not advocating
any given political approach. I'm trying to introduce some
categorical distinctions to help parse and frame political
conversations at such a point where I think folks may have
already stipulated to a significant level of agreement
regarding certain political goals. I do resist the prevailing
tendency among so many in our society, across the political
spectrum, who insist on reflexively characterizing all
political positions in terms of moral dispositions, demonizing
others (and idolizing their own). You are spot on in that I do
hold the view that what is good and moral is transparent to
human reason without the benefit of special revelation and I
do resonate with catholic social justice methodologies.
To be fair to you and your articulate and spirited appeals,
Jacob, please don't be frustrated that I am not engaging those
specifics. It is because I have a personal policy of not
engaging political and moral debates on facebook. (I do that
at forums.philosophyforums.com from time to time.) My
contribution here is philosophical, specifically meta-
political. So, we're talking past each other a tad because of
this.
For reasons stated above, I still have not discussed the moral
angle. Sticking with prudential judgment angles: Beyond this
3
4. facile caricature --- "I morally object to abortion, but the
law should not prohibit it" --- is a much more complex set of
considerations having a lot less to do with whether the law
SHOULD prevent it and a lot more to do with with whether the
law CAN prevent it. Again, regarding THAT the number of
abortions should be reduced, even eliminated, I hold that most
would agree; it is HOW to best realize that most worthy goal
where most people seem to differ. The statistics I have
studied are readily available in Pew Forum, Gallup and other
polls. Even then, in trying to devise legislative remedies,
beyond the matter of trying to figure out what will work,
there is also the extremely problematical matter of what is
politically feasible? If one ignores that dynamic, as have so
many ardent social conservatives for decades, there will be no
"fruits" to show either due to ineffectiveness. Finally, a
lack of bipartisan agreement regarding MEANS and STRATEGIES is
not evidence against a broad consensus regarding ENDS and
GOALS.
4