Blessing unintended pregnancy

Within public health and medical anthropology research, the study of women’s agency in reproductive decision making often neglects the role of religion and women’s spirituality. This article is based on ethnographic research conducted at a shelter for homeless (mostly African American) mothers in the southeastern United States. We explore the inadequacy of rational choice models that emphasize intentionality and planning, which our research shows are in tension with the vernacular religious and moral ethos of pregnancy as a ‘blessing’ or unplanned gift. Our findings confirm that young and disadvantaged women may view pregnancy and motherhood as opportunities to improve their lives in ways that mediate against their acceptance of family planning models. For these women, the notion of ‘blessing’ also reflects an acceptance of contingency and indeterminacy as central to the reproductive experience. We also question the increasingly popular distinction between ‘religion’ and ‘spirituality’ in contemporary public health.

What to Write under a Statue (Cato Maior 19.4–6)

This chapter offers another passage of summary, but here not in exalted style. Rather, Plutarch uses the medium of a supposed inscription to show the Roman people’s appreciation of Cato the Elder’s censorship, and his moral rescue of the Roman res publica. The historicity of the inscription is extremely doubtful; but the passage shows a fruitful interaction between the austere moral ethos of the Middle Republic (as restored by Cato) and the rich and stylish eloquence of Greek Imperial prose. The passage is not mere hagiography: Cato’s stance on statues has changed. The passage moves away from dense rhythm into a witty and irresistible mot.

Practice of Moral Education in the Context of Srimad Bhagavad Gita with Reference to the Concept of Self and Pedagogy

Values are ultimately personal; the implicit message is that there is no right or wrong value. Schools have a moral ethos embodied in rules, rewards and punishments, dress codes, honour codes, relationships, styles of teaching, extracurricular activities, art, and in the expression of respect. Schools convey to children what is expected of them, what is normal, what is right and wrong. It is often claimed that values are caught rather than taught; through their ethos, schools socialise children into patterns of moral behavior. The present study analyses the practice of moral education as described in the Gita with reference to concept of the Self and pedagogy and how the understanding of the Self and pedagogy can help the teachers in improving their character and pedagogical practices in imparting the real form of education to the children for both present and future.

James Frame’s The Philosophy of Insanity (1860)

Our aim in presenting this Classic Text is to foster wider analytical attention to a fascinating commentary on insanity by a former inmate of Glasgow Royal Asylum, Gartnavel, James Frame. Despite limited coverage in existing literature, his text (and other writings) have been surprisingly neglected by modern scholars. Frame’s Philosophy presents a vivid, affecting, often destigmatizing account of the insane and their institutional provision in Scotland. Derived from extensive first-hand experience, Frame’s chronicle eloquently and graphically delineates his own illness and the roles and perspectives of many other actors, from clinicians and managers to patients and relations. It is also valuable as a subjective, but heavily mediated, kaleidoscopic view of old and new theories concerning mental afflictions, offering many insights about the medico-moral ethos and milieu of the mid-Victorian Scottish asylum. Alternating as consolatory and admonitory illness biography, insanity treatise, mental health self-help guide, and asylum reform and promotion manual, it demands scrutiny for both its more progressive views and its more compromised and prejudicial attitudes.

THE COMMONWEALTH OF BEES: ON THE IMPOSSIBILITY OF JUSTICE-THROUGH-ETHOS

Some understand utopia as an ideal society in which everyone would be thoroughly informed by a moral ethos: all would always act on their pure conscientious judgments about justice, and so it would never be necessary to provide incentives for them to act as justice requires. In this essay I argue that such a society is impossible. A society of purely conscientiously just agents would be unable to achieve real justice. This is the Paradox of Pure Conscientiousness. This paradox, I argue, can only be overcome when individuals are prepared to depart from their own pure, conscientious, judgments of justice.

Studying Moral Ethos Using an Adapted Kohlbergian Model

Alasdair MacIntyre's (1988) analysis of moral philosophy shows that liberal individualism, the dominant contemporary tradition, has failed to secure consensus on ethical principles. It follows that Kohlberg's stages model of socio-moral development, which proposes universal morality, lacks universal foundations. There are further pitfalls when applying the model to organizational moral ethos (OME). I argue that these problems can be circumvented, and I reformulate the Kohlberg model, building it into a framework for analyzing five interrelated sub-systems of organizational moral ethos. These are: approach to formal moral governance; basis of moral authority; deep implicit socialization; morality behind normative structure; and corporate outlook towards social responsibility. I present 19 propositions based on the core idea that in liberal individualist societies, postconventionally orientated OME would lead to a reduction in ethical dysfunctions such as bribery, discrimination, employee exploitation, dangerous products, and environmental damage. I conclude with six further questions to consider in OME research.

Uncovering the ‘Ethical Profile’ of Police Managers and the ‘Moral Ethos’ of Police Organisations: A Preliminary Analysis

As part of a wider Educational Action Research Project begun in the winter of 1992, following the publication of the police service statement of ethical principles and the attendant commentary on those principles, the research reported here focuses upon data patterns emerging from the development of two instruments, the ‘Bramshill ethics’ questionnaire and the ‘moral ethos’ questionnaire. These two instruments were specifically designed to provide police leaders and managers attending development courses at Bramshill with information concerning the ‘moral world’ of fellow practitioners. The emerging data patterns point to very real moral complexity and diversity among the middle managers of the police service. In addition, while some features of the moral ethos of police organisations are highly desirable from both a moral and a professional point of view, other aspects cast doubts upon the ability of police organisations to attain the status of quality organisations.