not surprising that in the midst of such instability the concept of morality offered some consolation. This is not the occasion to recover the complex conceptual histories of moral and morality . Suffice to say that prior to the eighteenth century
New Granada, 1818–1853
Francisco A. Ortega
‘On the General Physics of Law and Morality, 4th Year of the Course, 1st Lecture, December 2, 1899, Course Outline: On Penal Sanctions’
Émile Durkheim, edited and translated by François Pizarro Noël, and Ronjon Paul Datta
essential in moral life. This is how we were able to establish some fundamental propositions concerning notions of good and evil, of pure and impure morality, their fundamental unity and [ to the religiosity inherent in mor ] the direct kinship of religion
The Role of the Diyanet’s Women Preachers
Despite scholars’ tremendous interest in the dynamics of Turkish laicism, little to no attention has been paid to the actors and the practices through which Islamic morality is propagated among society every day. This article investigates the Directorate of Religious Affairs (Diyanet)’s policy that has been increasing the number of women working as preachers since 2003. To what extent and how does the employment of the Diyanet’s women preachers affect the way in which religion and Islamic public morality grow and are spread in Turkey today? What specifically is women’s contribution in this respect? Drawing on an ethnographic observation of the Diyanet’s women preachers’ activities in Istanbul mosques, the article outlines how they contribute to reshaping Turkish laicism while diffusing Islamic morality in the public space.
Effervescence as the Key to Understanding Morality
My main aim is to show that Les Formes élémentaires de la vie religieuse is a crucial work for understanding Durkheim's moral theory. A fundamental point is that he locates the 'ideal' at the core of morality. Accordingly, explaining the genesis of morality depends on establishing how he conceptualizes the ideal and traces its origins. Searching for the deepest roots of the ideal - basically understood as a sacred idea - takes us to the work's key concern with effervescence, and to issues it raises in the case of the modern world.
Beyond Morality in the Anthropology of Africa?
The suggestion that the anthropological study of morality is theoretically undeveloped carries with it the risk of caricaturing ideas of moral obligation in mid-twentieth-century social anthropology. The need for recovering aspects of these ideas is demonstrated by the tendency of moral philosophers to reduce the issue of world poverty to a question of ethical choices and dilemmas. Examining the diplomatic tie that had existed for almost 42 years between Malawi and Taiwan and an ill-fated project of Taiwanese aid in rural Malawi, this article maintains that honoring obligations indicates neither a communitarian ethos nor rule-bound behavior. As the mid-twentieth-century anthropology of Africa theorized ethnographically, the moral and existential import of obligation lies in its contingent materiality rather than in social control. Such insights, the article concludes, can enrich debates on world poverty with alternative intellectual resources.
Currencies of Poverty in Post-Soviet Cuba
concept of necesidad is to the social environment of contemporary Cuba what heat is to the natural environment, or perhaps what fate is to the spiritual order ( Elliot 2016 ). Pesos and the Socialist Morality of Incommensuration At this point, the
Introduction, Translation Notes, and Comments
Ronjon Paul Datta and François Pizarro Noël
, themes and organisation of the four-year course can be outlined as follows. The first year (1896–1897) served to introduce a sociology of morality in general by focusing on sanctions for methodological reasons. He also discussed the religious roots of
Subjects of Luck—Contingency, Morality, and the Anticipation of Everyday Life
Giovanni da Col and Caroline Humphrey
This introduction illustrates the modalities in which different societies imagine the tension between the impersonal and individual- ized aspects of fortune and fate. After briefly discussing the role of contingency, fortune, and gambling in the formation of subjectivities, we outline how different societies confront the moral conundrums arising from fortune's unequal distribution in the world. We highlight how luck orientations presentify the future by the deployment of what we name 'technologies of anticipation'. Luck and fortune can be seen as conceptual techniques for short-circuiting temporal subjectivities by creating a crack in time-a space of 'compossibility'-where events deemed to be fatal and inevitable become negotiable. We conclude with a reflection on dice, randomness, and acts of gambling in which not merely subjectivities but the fate or fortune of larger social aggrega- tions-including the cosmos-is deemed at stake.
Religions, Morality, and Culture
Page Dougherty Delano
This article is a study of the complex social environment within the Vittel internment camp in eastern France during World War II. The Germans arrested some two thousand British women and then nearly three hundred American women of different class backgrounds, religions, political beliefs, and national affiliations, who were placed in the hotels of this spa town. The Vittel internment camp also became the temporary home of around three hundred Jews from the Warsaw ghetto, who claimed to possess American and South American citizenship. Most of these Jews were sent to their deaths at Auschwitz. Drawing on memoirs, letters, Red Cross reports, and scattered histories, this article explores the interactions, resistance, and prejudices of camp inhabitants. It argues that American women’s behavior was guided less by religious beliefs than one might expect in the context of the 1940s.
Translation of the French Serial Story and Its Effect on the Persian Serial Story
Manizheh Abdollahi and Ehya Amalsaleh
of man and the justice of God’ (xv). Somewhat similarly, with Tehran-e Makhuf , Moshfeq-e Kazemi presents a complex, melodramatic morality tale set in a Tehran that the privileged sections of Iranian society may have preferred not to see or