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From a global perspective, Japanese culture scores higher on emancipative values (individual freedom and equality between individuals) and individualism than most other cultures, including those from the Middle East and Northern Africa, sub-Saharan Africa, India and other South Asian countries, Central Asia, South-East Asia, Central Asia, Eastern Europe, Central America and South America.
Japanese philosophy has historically been a fusion of both indigenous Shinto and continental religions, such as Buddhism, Taoism and Confucianism.Formerly heavily influenced by both Chinese philosophy and Indian philosophy, as with Mitogaku and Zen, much modern Japanese philosophy is now also influenced by Western philosophy.
An adaptive response to the challenges of social interaction and living is theory of mind. Theory of mind as defined by Martin Brüne, is the ability to infer another individual's mental states or emotions. [19] Having a strong theory of mind is tied closely with possessing advanced social intelligence. Collectively, group living requires ...
This process is called nemawashi (root trimming or binding), evoking the image of a gardener preparing a tree or shrub for transplanting, that is, a change in policy. Austin points out that a common Japanese verb meaning "to decide" ( matomeru ) literally means to gather or bring together.
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 ...
The problem of moral luck is that some people are born into, live within, and experience circumstances that seem to change their moral culpability when all other factors remain the same. For instance, a case of circumstantial moral luck: a poor person is born into a poor family, and has no other way to feed himself so he steals his food ...
In philosophy, moral conversion is an existential change in the person, who is perceived as the moral agent adopting new moral standards (or mores) in a process of internal transformation. Moral conversion is a relatively rare event in a person's normal development.
According to David Copp, for example, evolution would favor moral responses that promote social peace, harmony, and cooperation. But such qualities are precisely those that lie at the core of any plausible theory of objective moral truth. So Street's alleged "dilemma"—deny evolution or embrace moral skepticism—is a false choice. [13]