This document discusses the concepts of crime and deviance. It explains that what constitutes a crime depends on factors like time, culture, and social norms. Certain acts like homosexuality were considered criminal offenses in some times and cultures but are now legal. Deviance refers to any act that violates social standards, whether legal or not. The relationship between crime and deviance is complex because something can be deviant but not criminal, or vice versa, depending on the social context.
While it is a common fact that the police are an important part of the community, just as important is the health of the relationship between police and community. Current affairs show how strained the relationship between the police and community has become. The focus of this upcoming community presentation will include an exploration of why there is such tension between the community, youth and the police. What are all sides saying on what steps both sides can take to repair the relationship between communities, youth and the police?
While it is a common fact that the police are an important part of the community, just as important is the health of the relationship between police and community. Current affairs show how strained the relationship between the police and community has become. The focus of this upcoming community presentation will include an exploration of why there is such tension between the community, youth and the police. What are all sides saying on what steps both sides can take to repair the relationship between communities, youth and the police?
Community Oriented Policing, United States, 2015INSPEC2T Project
Presentation by Dr. Maria (Maki) Haberfeld, John Jay College of Criminal Justice at the INSPEC2T Project's 1st Stakeholders Advisory Group and External Experts Group Workshop in Vienna, 3 November 2015
Jamaica's democratic deficit: thoughts on citizenship and youth participationTaitu Heron
Looks at democracy in Jamaica and the level of participation among older politicians and younger entrants, issues of ageism and sexism. How are young persons engaged; what is value of citizenship engagment and democracy building? how can democracy remain viable if there is limited turn-over?
Community Oriented Policing, United States, 2015INSPEC2T Project
Presentation by Dr. Maria (Maki) Haberfeld, John Jay College of Criminal Justice at the INSPEC2T Project's 1st Stakeholders Advisory Group and External Experts Group Workshop in Vienna, 3 November 2015
Jamaica's democratic deficit: thoughts on citizenship and youth participationTaitu Heron
Looks at democracy in Jamaica and the level of participation among older politicians and younger entrants, issues of ageism and sexism. How are young persons engaged; what is value of citizenship engagment and democracy building? how can democracy remain viable if there is limited turn-over?
Hookup culture and its impact on youth.pptxJIMSVKII
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BVJMM 2nd Semester of #JIMSVKII has shared about the Hookup culture and its impact on youth.
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Chapter 4 Theories Responding to the Challenge of Cultural Re.docxrobertad6
Chapter 4: Theories Responding to the Challenge of Cultural Relativism from The Business
Ethics Workshop was adapted by Saylor Academy and is available under a Creative Commons
Attribution-NonCommercial-ShareAlike 3.0 Unported license without attribution as requested by
the work's original creator or licensor. UMGC has modified this work and it is available under
the original license.
http://www.saylor.org/site/textbooks/The%20Business%20Ethics%20Workshop.pdf
https://creativecommons.org/licenses/by-nc-sa/3.0/
https://creativecommons.org/licenses/by-nc-sa/3.0/
Saylor URL: http://www.saylor.org/books Saylor.org
137
Chapter 4
Theories Responding to the Challenge of Cultural
Relativism
Chapter Overview
Chapter 4 "Theories Responding to the Challenge of Cultural Relativism" examines some theories guiding
ethical decisions in business. It considers reactions to the possibility that there are no universal
definitions of right and wrong, only different customs that change from one society to another.
4.1 What Is Cultural Relativism?
L E A R N I N G O B J E C T I V E S
Saylor URL: http://www.saylor.org/books Saylor.org
138
1. Define cultural relativism.
2. Show how cultural relativism defies traditional ethics.
Nietzsche and the End of Traditional Ethics
“God is dead,” the declaration attributed to Friedrich Nietzsche, stands along with “I think, therefore I
am” (René Descartes, 1641) as philosophy’s most popularized—and parodied—phrases. The t-shirt
proclaiming “Nietzsche is dead, signed, God” is funny, but it doesn’t quite answer what Nietzsche was
saying in the late 1800s. What Nietzsche meant to launch was not only an assault on a certain religion but
also a suspicion of the idea that there’s one source of final justice for all reality. Nietzsche proposed that
different cultures and people each produce their own moral recommendations and prohibitions, and
there’s no way to indisputably prove that one set is simply and universally preferable to another. The
suspicion that there’s no final appeal—and therefore the values and morality practiced by a community
can’t be dismissed as wrong or inferior to those practiced elsewhere—is called cultural relativism.
Example: For most of us, the killing of a newborn would be among the most heinous of immoral acts; a
perpetrator would need to be purely evil or completely mad. The Inuit Eskimos, however, regularly
practiced female infanticide during their prehistory, and it was neither evil nor insane. Their brutal living
conditions required a population imbalance tipped toward hunters (males). Without that gender
selecting, the plain fact was the entire group faced starvation. At another place and time, Bernal
Diaz’s The Conquest of New Spain recounts the Spanish invasion of the Americas and includes multiple
reports of newborns sacrificed in bloody ceremonies that made perfect sense to the locals, but left
Spaniards astonished and appalle.
Chapter 4 Theories Responding to the Challenge of Cultural Re.docxketurahhazelhurst
Chapter 4: Theories Responding to the Challenge of Cultural Relativism from The Business
Ethics Workshop was adapted by Saylor Academy and is available under a Creative Commons
Attribution-NonCommercial-ShareAlike 3.0 Unported license without attribution as requested by
the work's original creator or licensor. UMGC has modified this work and it is available under
the original license.
http://www.saylor.org/site/textbooks/The%20Business%20Ethics%20Workshop.pdf
https://creativecommons.org/licenses/by-nc-sa/3.0/
https://creativecommons.org/licenses/by-nc-sa/3.0/
Saylor URL: http://www.saylor.org/books Saylor.org
137
Chapter 4
Theories Responding to the Challenge of Cultural
Relativism
Chapter Overview
Chapter 4 "Theories Responding to the Challenge of Cultural Relativism" examines some theories guiding
ethical decisions in business. It considers reactions to the possibility that there are no universal
definitions of right and wrong, only different customs that change from one society to another.
4.1 What Is Cultural Relativism?
L E A R N I N G O B J E C T I V E S
Saylor URL: http://www.saylor.org/books Saylor.org
138
1. Define cultural relativism.
2. Show how cultural relativism defies traditional ethics.
Nietzsche and the End of Traditional Ethics
“God is dead,” the declaration attributed to Friedrich Nietzsche, stands along with “I think, therefore I
am” (René Descartes, 1641) as philosophy’s most popularized—and parodied—phrases. The t-shirt
proclaiming “Nietzsche is dead, signed, God” is funny, but it doesn’t quite answer what Nietzsche was
saying in the late 1800s. What Nietzsche meant to launch was not only an assault on a certain religion but
also a suspicion of the idea that there’s one source of final justice for all reality. Nietzsche proposed that
different cultures and people each produce their own moral recommendations and prohibitions, and
there’s no way to indisputably prove that one set is simply and universally preferable to another. The
suspicion that there’s no final appeal—and therefore the values and morality practiced by a community
can’t be dismissed as wrong or inferior to those practiced elsewhere—is called cultural relativism.
Example: For most of us, the killing of a newborn would be among the most heinous of immoral acts; a
perpetrator would need to be purely evil or completely mad. The Inuit Eskimos, however, regularly
practiced female infanticide during their prehistory, and it was neither evil nor insane. Their brutal living
conditions required a population imbalance tipped toward hunters (males). Without that gender
selecting, the plain fact was the entire group faced starvation. At another place and time, Bernal
Diaz’s The Conquest of New Spain recounts the Spanish invasion of the Americas and includes multiple
reports of newborns sacrificed in bloody ceremonies that made perfect sense to the locals, but left
Spaniards astonished and appalle ...
1 Sexual Offenses and Offenders There are few groups of individual.docxjeremylockett77
1 Sexual Offenses and Offenders There are few groups of individuals who are more reviled than sexual offenders. Though this has been true for more than a century, the past two decades have brought forth intense scrutiny from the public, politicians, and policymakers. Several emotionally-charged cases of child sexual abuse were highly publicized in the 1980s and 1990s, reigniting public intolerance for sexual offenders. And although the incidence of sexual offenses has been decreasing, sanctions for sex offenders have been constantly increasing over the last two decades. Unfortunately, empirical research does not show that such sanctions significantly deter offenders or reduce recidivism, and yet this legislation creates significant financial strain for local jurisdictions and states that must implement the policies (Zgoba et al., 2008). Despite the questionable efficacy of these laws, there is no sign of reducing the sanctions for this group. This is not the first time historically that society has exhibited a “moral panic” about the dangers of sexual abuse. This panic has waned and ebbed throughout the last century. Jenkins (1998, p. 4) explains that the perception of sex offenders is the effect of “socially constructed realities” influenced by existing social and political ideologies. The public desire to incapacitate sex offenders today is similar to social attitudes in the 1930s, when sexual psychopathy laws emerged to incapacitate those considered to be “unfortunate but dangerous wretches” (Robson, 1999, p. 2). So although empirical research has consistently shown that sex offenders constitute a heterogeneous population of individuals for whom a one-size-fits-all policy will not be effective, such policies regarding the supervision, monitoring, and incapacitation of sexual offenders have gone full circle since the beginning of the century. The purpose of this text is to provide the reader with a general understanding of sex offenders and the societal responses to them. Historically, sex offender research has focused on why sex offenders commit such offenses, and the characteristics of different types of offenders. Sex offender research today is centered around three general topic areas: (1) the factors associated with sexual offending, including personal characteristics as well as situational variables; (2) sex offenders' risk of recidivism; and (3) the efficacy of policies and programs for sex offenders. Before addressing the issue of why people commit sexual offenses and how best to prevent them, however, it is necessary to understand the nature and scope of sex crimes in the United States today. WHAT IS A SEXUAL OFFENSE? More than 100 years ago, Richard von Krafft-Ebing (1886/1965, p. 241) made the following observation about sexual behavior: Nothing is so prone to contaminate—under certain circumstances, even to exhaust—the source of all noble and ideal sentiments, which arise from a normally developed sexual instinct, as the p ...
12. What is deviant varies according to TIME PLACE POWER CULTURE WHO? TRADITION Give some examples for each segment
13. What is deviant varies according to TIME PLACE POWER CULTURE WHO? TRADITION Give some examples for each segment Homosexuality or child out of wedlock Going topless on a street or a beach Bowing, kissing or shaking hands The more powerful the group the less deviant the behaviour Adult or child drinking alcohol The further away from the norm the more deviant it is seen
14.
15.
16. Consider how the following forms of behaviour are deviant/non-deviant in different societies and times “ Societies create deviants by making the rules that lead to their infraction”. HOWARD BECKER Women wearing trousers Killing someone Being married to more than one person at a time Drinking Alcohol Suicide Homosexuality Historical examples Cross Cultural comparisons