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Moral Foods : The Construction of Nutrition and Health in Modern Asia
Moral Foods: The Construction of Nutrition and Health in Modern Asia investigates how foods came to be established as moral entities, how moral food regimes reveal emerging systems of knowledge and enforcement, and how these developments have contributed to new Asian nutritional knowledge regimes.The collection's focus on cross-cultural and transhistorical comparisons across Asia brings into view a broad spectrum of modern Asia that extends from East Asia, Southeast Asia, to South Asia, as well as into global communities of Western knowledge, practice, and power outside Asia. The first section, "Good Foods," focuses on how food norms and rules have been established in modern Asia.Ideas about good foods and good bodies shift at different moments, in some cases privileging local foods and knowledge systems, and in other cases privileging foreign foods and knowledge systems.The second section, "Bad Foods," focuses on what makes foods bad and even dangerous.Bad foods are not simply unpleasant or undesirable for aesthetic or sensory reasons, but they can hinder the stability and development of persons and societies.Bad foods are symbolically polluting, as in the case of foreign foods that threaten not only traditional foods, but also the stability and strength of the nation and its people.The third section, "Moral Foods," focuses on how themes of good versus bad are embedded in projects to make modern persons, subjects, and states, with specific attention to the ambiguities and malleability of foods and health.The malleability of moral foods provides unique opportunities for understanding Asian societies' dynamic position within larger global flows, connections, and disconnections. Collectively, the chapters raise intriguing questions about how foods and the bodies that consume them have been valued politically, economically, culturally, and morally, and about how those values originated and evolved.Consumers in modern Asia are not simply eating to satisfy personal desires or physiological needs, but they are also conscripted into national and global statemaking projects through acts of ingestion.Eating, then, has become about fortifying both the person and the nation.
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Moral Feelings, Moral Reality, and Moral Progress
This volume presents two closely related essays by Thomas Nagel: “Gut Feelings and Moral Knowledge” and “Moral Reality and Moral Progress.” Both essays are concerned with moral epistemology and our means of access to moral truth; both are concerned with moral realism and with the resistance to subjectivist and reductionist accounts of morality; and both are concerned with the historical development of moral knowledge.The second essay also proposes an account of the historical development of moral truth, according to which it does not share the timelessness of scientific truth.This is because moral truth must be based on reasons that are accessible to the individuals to whom they apply, and such accessibility depends on historical developments.The result is that only some advances in moral knowledge are discoveries of what has been true all along.
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Ethical Health : Managing Our Moral Impulses
This book argues that moralism is a troublesome emotion of the sort one might seek help with from a psychotherapist.Its focus is on how to disabuse ourselves of the illusion that our values are objective, as well as how to manage the manifestations of its residual presence. This thesis may seem odd at first blush because morality is commonly conceived as an antidote to our baser impulses.Desire makes us want to do something, but the voice of conscience urges us not to.If morality is conceived as a myth, as the author contends, then how shall we conduct our lives?The form of abolitionism put forward by the author goes beyond proposing the mere elimination of moral beliefs, attitudes, vocabulary, and institutions to encouraging their replacement by the rational vetting of our desires.He suggests that moralism, conceived as being motivated by belief in objective values, be treated similarly to, or even as, an emotional problem, akin to, or perhaps even identical to, the sort addressed by anger management programs in psychotherapy.By exposing our beliefs and desires to rational scrutiny, we can achieve our rational goals without the adverse side effects engendered by a fictitious moral overlay. Ethical Health will principally appeal to scholars and students working in metaethics and moral psychology, and will also be of interest to clinical practitioners and inquiring laypersons.
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Moral Child : Nurturing Children's Natural Moral Growth
Alarming experiences with irresponsible, dishonest and violent children and teenagers are troubling parents, educators and concerned citizens, who wonder what has gone wrong and what can be done.This book offers an overview of the evolution and nurturance of children's moral understanding and behaviour from infancy through adolescence, at home and in school.Drawing on decades of research, the author demonstrates how morality emerges naturally in the context of children's everyday social interaction as they form caring attachments and judgments about fairness.Emphasizing "respectful engagement" between adult and child, he stresses the effectiveness of authoritative - not authoritarian - parenting and school programmes that encourage children to reason autonomously about everyday ethical dilemmas.
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Can you provide examples of non-moral value judgments, moral value judgments, and moral obligation judgments?
Non-moral value judgments are statements about the worth or desirability of something that do not involve moral considerations, such as "I prefer chocolate ice cream over vanilla" or "I like the color blue more than red." Moral value judgments, on the other hand, involve moral considerations and are statements about what is right or wrong, good or bad, such as "It is wrong to steal" or "Helping others is a good thing to do." Moral obligation judgments are statements about what one ought to do based on moral considerations, such as "I should tell the truth" or "I have a duty to help those in need."
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Why do vegans prioritize moral aspects over their own health?
Vegans prioritize moral aspects over their own health because they believe in the ethical treatment of animals and the environmental impact of animal agriculture. For many vegans, their dietary choices are a reflection of their values and commitment to reducing harm to animals and the planet. While they may prioritize these moral aspects, many vegans also believe that a plant-based diet can be healthy and provide the necessary nutrients for a balanced lifestyle.
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What are moral concepts?
Moral concepts are principles or beliefs that guide individuals or societies in determining what is right or wrong, good or bad, and just or unjust. These concepts are often shaped by cultural, religious, and philosophical influences and are used to make ethical decisions and judgments. Moral concepts can include ideas such as honesty, fairness, compassion, and respect for others, and they play a crucial role in shaping individual behavior and societal norms. Ultimately, moral concepts help to define and uphold the ethical standards that govern human interactions and relationships.
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Is Germany too moral?
Germany's strong emphasis on morality and ethical behavior is a reflection of its historical and cultural values. While this emphasis on morality has many positive aspects, such as promoting social responsibility and ethical business practices, some may argue that it can also lead to a rigid and inflexible approach to certain issues. However, it is important to recognize that a strong moral compass can also be a source of strength and stability for a society, and Germany's commitment to morality has contributed to its reputation as a reliable and trustworthy nation. Ultimately, whether Germany is "too moral" is subjective and depends on one's perspective and values.
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Moral Progress
This inaugural volume in the Munich Lectures in Ethics series presents lectures by noted philosopher Philip Kitcher.In these lectures, Kitcher develops further the pragmatist approach to moral philosophy, begun in his book The Ethical Project.He uses three historical examples of moral progress--the abolition of chattel slavery, the expansion of opportunities for women, and the increasing acceptance of same-sex love--to propose methods for moral inquiry.In his recommended methodology, Kitcher sees moral progress, for individuals and for societies, through collective discussions that become more inclusive, better informed, and involve participants more inclined to engage with the perspectives of others and aim at actions tolerable by all.The volume is introduced by Jan-Christoph Heilinger and contains commentaries from distinguished scholars Amia Srinivasan, Susan Neiman, and Rahel Jaeggi, and Kitcher's response to their commentaries.
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Moral Philosophy
What is moral philosophy? That is the question with which this important volume grapples.Its starting point is the famous critique made in 1958 by Elizabeth Anscombe, who argued that moral philosophy begins from a mistake: that it is fundamentally wrong about the sort of concept that the word 'moral' represents.Anscombe rejected moral philosophy as it was then (and mostly now still is) practised.She offered instead a blueprint for the task moral philosophers must embrace if they are to speak intelligibly to society about good and bad, right and wrong, duty and obligation.The chapters in this book are inspired by Anscombe's classic text.One of the most powerful voices here, among many authoritative voices, is that of Philippa Foot – Anscombe's lifelong friend – who asserts that 'any account of practical reason evacuated of an understanding of what human beings need to flourish is inadequate and must be rejected.'
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Moral Capitalism
"If anyone can save capitalism from the capitalists, it's Steven Pearlstein. This lucid, brilliant book refuses to abandon capitalism to those who believe morality and justice irrelevant to an economic system." -Ezra Klein, founder and editor-at-large, VoxPulitzer Prize-winning economics journalist Steven Pearlstein argues that our thirty year experiment in unfettered markets has undermined core values required to make capitalism and democracy work.With a New Introduction by the AuthorThirty years ago, "greed is good" and "maximizing shareholder value" became the new mantras woven into the fabric of our business culture, economy, and politics. Although, around the world, free market capitalism has lifted more than a billion people from poverty, in the United States most of the benefits of economic growth have been captured by the richest 10%, along with providing justification for squeezing workers, cheating customers, avoiding taxes, and leaving communities in the lurch. As a result, Americans are losing faith that a free market economy is the best system.In Moral Capitalism, Pulitzer Prize-winning journalist Steven Pearlstein chronicles our descent and challenges the theories being taught in business schools and exercised in boardrooms around the country. We're missing a key tenet of Adam Smith's wealth of nations: without trust and social capital, democratic capitalism cannot survive. Further, equality of incomes and opportunity need not come at the expense of economic growth.Pearlstein lays out bold steps we can take as a country: a guaranteed minimum income paired with universal national service, tax incentives for companies to share profits with workers, ending class segregation in public education, and restoring competition to markets. He provides a path forward that will create the shared prosperity that will sustain capitalism over the long term.Previously published as Can American Capitalism Survive?
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What is moral integrity?
Moral integrity is the quality of having strong ethical principles and being honest, upright, and consistent in one's actions and decisions. It involves adhering to a set of values and beliefs, even when faced with challenges or temptations to compromise those principles. Individuals with moral integrity are trustworthy, reliable, and demonstrate a high level of character and accountability in their behavior.
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Are moral values overrated?
Moral values are essential for guiding individuals in making ethical decisions and fostering a sense of community and empathy. While some may argue that moral values are overrated, it is important to recognize their significance in promoting a harmonious society and encouraging individuals to act with integrity and compassion. Ultimately, moral values serve as a foundation for ethical behavior and contribute to the overall well-being of individuals and communities.
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Are moral beliefs overrated?
Moral beliefs are not overrated as they form the foundation of our ethical decision-making and guide our behavior towards others. They help us distinguish between right and wrong, and shape our interactions with society. Without moral beliefs, there would be chaos and confusion in our relationships and communities. Therefore, it is important to uphold and respect moral beliefs in order to maintain a harmonious and just society.
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What are moral statements?
Moral statements are expressions of beliefs or judgments about what is right or wrong, good or bad, or what one ought to do. They are subjective and reflect an individual's or a group's values, principles, and ethical standards. Moral statements can be prescriptive, meaning they make a claim about what should be done, or descriptive, meaning they describe what is the case. These statements are often used to guide behavior and decision-making, and they play a crucial role in ethical reasoning and moral philosophy.
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