Moral self

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  • This book began as a Ph.D. thesis, supervised in its early stages by Michael Stocker, and then by Kimon Lycos. I am extraordinarily fortunate to have had the opportunity to work with these two philosophers, and I owe a great deal to both of them. I thank Michael Stocker for the wonderful work he has done in ethics, for it is this more than anything else which ignited my interest in moral psychology. I also thank him for urging me to begin The Moral Self, and for the many stimulating, productive discussions we had in Melbourne prior to his departure for the United States.

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  • The aim of this book, which is set out more fully in the Synopsis, is to develop the outlines of a coherent, systematic vision of an inter- national legal order that takes the protection of human rights seri- ously, while anchoring that vision in moral reasoning that is informed both by a due appreciation of the limitations of existing institutions and a willingness to consider possibilities for institu- tional reform.

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  • Esteem is a simple word. It is worth and value that we apply to people, places, and situations. It is the amount of respect we assess. We have esteem for our world leaders. We have esteem for places like church and synagogue. We have esteem for an exemplary performance whether it is in sports, acting, or simply doing the right thing.

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  • We are confronted with the problems of globalisation daily. Globalisation has become a common phenomenon, yet one that many people experience as a threat not only to their economic existence, but also to their cultural and moral self-image. Some join protest organisations like ATTAC and others. Their protests regularly lead to violence at international summits. Moreover, the current situation after September 11th can be seen as an indirect consequence of problems associated with globalisation.

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  • This balanced relationship is the basis of the underlying hypothesis of work undertaken by Arts Access International (www.artsaccessinternational.org). The hypothesis states that: “the way, from within ourselves, we look outwards at the world around us influences our perception of factors in the external environment that impinge on us and how we respond to them. The relationship is dynamic and symbiotic”.

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  • Where the two terms differ is in the imposition by organisations of courteous or forced ritual behaviour on employees – a modern phenomenon. Insincerity is concealed, leading to the whimsical even offensive notion that we are all air hostesses now. There are moral implications here too. Sprezzatura could be aligned to the moral theories of hedonism and egoism – where the focus is on the individual who decides to pursue a working life of fulfilment based on self interest, by the appearance of relaxed competence that may or may not be borne out by actual effectiveness at work....

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  • Moral virtues or permanent attitudes and interior strength for moral behavior. Among these virtues, those which have special relevance to accounting are fairness, integrity, truthfulness, honesty, loyalty, faithfulness, trustworthiness, service to the common good, gratitude and benevolence. Courage, perseverance, competence, diligence, professional will, humility, and other self-mastering virtues which help to defeat inner resistance to act as one should. Practical wisdom, as has been said, provides capacity to perceive the right means for each virtue.

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  • The evidence presented in this report shows that the health of our educators is a source of concern because the prevalence of HIV is high. The determinants are multiple: behavioural, knowledge deficit, lack of self-efficacy skills, migratory practices, gender, and alcohol misuse. Chronic conditions such as hypertension, stomach ulcers, arthritis and diabetes are common. The report also shows that our country is likely to lose a very high proportion of educators due to job dissatisfaction, job stress and low morale....

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  • The new library edition of Mr. Carlyle's works may be taken for the final presentation of all that the author has to say to his contemporaries, and to possess the settled form in which he wishes his words to go to those of posterity who may prove to have ears for them. The canon is definitely made up. The golden Gospel of Silence is effectively compressed in thirty fine volumes.

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  • Calmness is the rarest quality in human life. It is the poise of a great nature, in harmony with itself and its ideals. It is the moral atmosphere of a life self-centred, self-reliant, and self-controlled. Calmness is singleness of purpose, absolute confidence, and conscious power,--ready to be focused in an instant to meet any crisis. The Sphinx is not a true type of calmness,--petrifaction is not calmness; it is death, the silencing of all the energies; while no one lives his life more fully, more intensely and more consciously than the man who is calm....

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  • To clarify, my notion of internal identity refers to an individual’s self-perception in relation to their experiences and the world. As it is reflective in nature, self-perception cannot be purely manifested internally. Without society and experience as a basis for reflexivity, there can be no internalized evaluation (Giddens 1991: 52-53). As such, history, experience and interaction provide the model by which individuals can give meaning to the physical, psychological, philosophical, and moral aspects of their identity.

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