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Moral affect is “emotion related to matters of right and wrong”. Such emotion includes shame, guilt, embarrassment, and pride; shame is correlated with the disapproval by one's peers, guilt is correlated with the disapproval of oneself, embarrassment is feeling disgraced while in the public eye, and pride is a feeling generally brought about by a positive opinion of oneself when admired by ...
Jean Piaget developed two phases of moral development, one common among children and the other common among adults. The first is known as the Heteronomous Phase. [7] This phase, more common among children, is characterized by the idea that rules come from authority figures in one's life such as parents, teachers, and God. [7]
In the Toronto Star, journalist Edward Keenan defined "Lovejoy's Law" as a warning that the phrase is a probable diversion from a weak logical stance, writing that true empathy toward children involved rational argument rather than manipulation. [15]
The argument from morality is an argument for the existence of God. Arguments from morality tend to be based on moral normativity or moral order. Arguments from moral normativity observe some aspect of morality and argue that God is the best or only explanation for this, concluding that God must exist. Arguments from moral order are based on ...
Philosophy for Children, sometimes abbreviated to P4C, is a movement that aims to teach reasoning and argumentative skills to children. [1] There are also related methods sometimes called "Philosophy for Young People" or "Philosophy for Kids". Often the hope is that this will be a key influential move towards a more democratic form of democracy ...
Moral injury is a relatively new concept that seems to describe what many feel: a sense that their fundamental understanding of right and wrong has been violated, and the grief, numbness or guilt that often ensues. Here, you will meet combat veterans struggling with the moral and ethical ambiguities of war.
"Famine, Affluence, and Morality" is an essay written by Peter Singer in 1971 and published in Philosophy & Public Affairs in 1972. It argues that affluent persons are morally obligated to donate far more resources to humanitarian causes than is considered normal in Western cultures .
In 1974, Hardin published two articles describing his view of "lifeboat ethics" in Psychology Today [2] and BioScience. [3] At the time, based on per-capita gross national product, Hardin asserted that approximately two-thirds of the world's population was "desperately poor" and the remaining one-third was "comparatively rich" before launching his metaphor of each rich country being in a full ...