विकिपीडिया:धूळपाटी/नैतिकता

ह्या लेखाचा/विभागाचा इंग्रजी किंवा अमराठी भाषेतून मराठी भाषेत भाषांतर करावयाचे बाकी आहे. अनुवाद करण्यास आपलाही सहयोग हवा आहे. ऑनलाईन शब्दकोश आणि इतर सहाय्या करिता भाषांतर प्रकल्पास भेट द्या. कृपया, पुढील भाषांतर संकेतांचे पालन आवर्जून करा. विकिपीडिया:शीर्षकलेखन संकेत अनुसार काही अपवाद वगळता लेख शीर्षके मराठीतच असणे अभिप्रेत आहे. एकूण लेख संख्येच्या अंदाजे २% पेक्षा अधिक लेख भाषांतर प्रतिक्षेत (इंग्रजी मसुद्याच्या स्वरूपात) असू नयेत असा संकेत आहे. स्वतःच्या संपादन संख्येच्या २% पेक्षा अधिक लेखात मसुदे परभाषेत चिटकवू नयेत.

"Appropriate" इथे पुनर्निर्देशित होतो. शब्दाच्या इतर उपयोगांसाठी पहा, Appropriation.

Morality (from the Latin moralitas "manner, character, proper behavior") has three principal meanings.

In its first, descriptive usage, morality means a code of conduct or a set of beliefs distinguishing between right and wrong behaviors. Descriptive morality does not explain why any behavior should be considered right or wrong, only that it may be classified so. For the most part right and wrong acts are classified as such because they cause benefit or harm, respectively. However, this is not by any means an all encompassing criterion. It is possible that many moral beliefs are based on prejudice, ignorance or even hatred.

In its second, normative and universal sense, morality refers to an ideal code of belief and conduct which would be preferred by the sane "moral" person, under specified conditions. In this "definitive" sense, claims are made such as "Killing is immoral." While descriptive morality would not necessarily disagree that killing is immoral, it would prefer to say, "Many believe that killing is immoral." A refined adherence to this latter position is known as moral skepticism, in which the unchanging existence of a rigid, universal, objective moral "truth" is rejected.

In its third usage, morality is synonymous with ethics. Ethics is the systematic philosophical study of the moral domain. Ethics seeks to address questions such as how a moral outcome can be achieved in a specific situation (applied ethics), how moral values should be determined (normative ethics), what morals people actually abide by (descriptive ethics), what the fundamental nature of ethics or morality is, including whether it has any objective justification (meta-ethics), and how moral capacity or moral agency develops and what its nature is (moral psychology).

In applied ethics, for example, the prohibition against taking human life is controversial with respect to capital punishment, euthanasia, abortion and wars of invasion.

In normative ethics, a typical question might be whether a lie told for the sake of protecting someone from harm is justified.

In meta-ethics, a key issue is the meaning of the terms "moral" or "immoral". Moral realism would hold that there are true moral statements which report objective moral facts, whereas moral anti-realism would hold that morality is derived from any one of the norms prevalent in society (cultural relativism); the edicts of a god (divine command theory); is merely an expression of the speakers' sentiments (emotivism); an implied imperative (universal prescriptivism); or falsely presupposes that there are objective moral facts (error theory). Some thinkers hold that there is no correct definition of right behavior, that morality can only be judged with respect to particular situations, within the standards of particular belief systems and socio-historical contexts. This position, known as moral relativism, often cites empirical evidence from anthropology as evidence to support its claims. The opposite view, that there are universal, eternal moral truths are known as moral absolutism. Moral absolutists might concede that forces of social conformity significantly shape moral decisions, but deny that cultural norms and customs define morally right behavior.

Anthropological perspectives अनुवंशशास्त्रीय दृष्टीकोण

Tribal and territorial moralities आदीवासी आणि प्रादेशिक नैतिकता

Celia Green has made a distinction between tribal and territorial morality. She characterizes the latter as predominantly negative and proscriptive: it defines a person’s territory, including his or her property and dependents, which is not to be damaged or interfered with. Apart from these proscriptions, territorial morality is permissive, allowing the individual whatever behaviour does not interfere with the territory of another. By contrast, tribal morality is prescriptive, imposing the norms of the collective on the individual. These norms will be arbitrary, culturally dependent and ‘flexible’, whereas territorial morality aims at rules which are universal and absolute, such as Kant’s ‘categorical imperative’. Green relates the development of territorial morality to the rise of the concept of private property, and the ascendancy of contract over status.

In-group and out-group समूहांतर्गत समूहबाह्य

some observers hold that individuals apply distinct sets of moral rules to people depending on their membership of an "ingroup" (the individual and those they believe to be of the same culture or race) or an "outgroup" (people not entitled to be treated according to the same rules). Some biologists, anthropologists and evolutionary psychologists believe this ingroup-outgroup discrimination has evolved because it enhances group survival. Gary R. Johnson and V.S. Falger have argued that nationalism and patriotism are forms of this ingroup/outgroup boundary. Jonathan Haidt has noted that experimental observation indicates an ingroup criterion provides one moral foundation substantially used by conservatives, but far less so by liberals.

Comparing cultures सांस्कृतीक तुलना

Peterson and Seligman approach the anthropological view looking across cultures and across millennia. They conclude that certain virtues have prevailed in all cultures they examined. The major virtues they identified include wisdom / knowledge; courage; humanity; justice; temperance; and transcendence. Each of these includes several divisions. For instance humanity includes love, kindness, and social intelligence.

Fons Trompenaars, author of Did the Pedestrian Die?, tested members of different cultures with various moral dilemmas. One of these was whether the driver of a car would have his friend, a passenger riding in the car, lie in order to protect the driver from the consequences of driving too fast and hitting a pedestrian. Trompenaars found that different cultures had quite different expectations (from none to almost certain).

Evolutionary perspectives उत्क्रांती दृष्टीकोण

हेही बघा: Evolution of morality

Further:Altruism

The development of modern morality is a process closely tied to the Sociocultural evolution of humanity, however its roots are probably to be found in our very nature. Some evolutionary biologists, particularly sociobiologists, believe that morality is a product of evolutionary forces acting at an individual level and also at the group level through group selection (though to what degree this actually occurs is a controversial topic in evolutionary theory). Some sociobiologists contend that the set of behaviors that constitute morality evolved largely because they provided possible survival and/or reproductive benefits (i.e. increased evolutionary success). Humans consequently evolved "pro-social" emotions, such as feelings of empathy or guilt, in response to these moral behaviors.

In this respect, morality is not absolute, but relative and constitutes any set of behaviors that encourage human cooperation based on their ideology. Biologists contend that all social animals, from ants to elephants, have modified their behaviors, by restraining selfishness in order to make group living worthwhile. Human morality, though sophisticated and complex relative to other animals, is essentially a natural phenomenon that evolved to restrict excessive individualism and foster human cooperation.

On this view, moral codes are ultimately founded on emotional instincts and intuitions that were selected for in the past because they aided survival and reproduction (inclusive fitness). Examples: the maternal bond is selected for because it improves the survival of offspring; the Westermarck effect, where close proximity during early years reduces mutual sexual attraction, underpins taboos against incest because it decreases the likelihood of genetically risky behaviour such as inbreeding.

The phenomenon of 'reciprocity' in nature is seen by evolutionary biologists as one way to begin to understand human morality. Its function is typically to ensure a reliable supply of essential resources, especially for animals living in a habitat where food quantity or quality fluctuates unpredictably. For example, some vampire bats fail to feed on prey on any given night while others consume a surplus. Bats that have successfully fed then regurgitate part of their blood meal to save a conspecific from starvation. Since these animals live in close-knit groups over many years, an individual can count on other group members to return the favor on nights when it goes hungry (Wilkinson, 1984)

Marc Bekoff and Jessica Pierce (2009) have argued that morality is a suite of behavioral capacities likely shared by all mammals living in complex social groups (e.g., wolves, coyotes, elephants, dolphins, rats, chimpanzees). They define morality as "a suite of interrelated other-regarding behaviors that cultivate and regulate complex interactions within social groups." This suite of behaviors includes empathy, reciprocity, altruism, cooperation, and a sense of fairness. In related work, it has been convincingly demonstrated that chimpanzees show empathy for each other in a wide variety of contexts. They also possess the ability to engage in deception, and a level of social 'politics' prototypical of our own tendencies for gossip and reputation management.

Christopher Boehm (1982) has hypothesized that the incremental development of moral complexity throughout hominid evolution was due to the increasing need to avoid disputes and injuries in moving to open savanna and developing stone weapons. Other theories are that increasing complexity was simply a correlate of increasing group size and brain size, and in particular the development of theory of mind abilities. Richard Dawkins in The God Delusion suggested that our morality is a result of our biological evolutionary history and that the Moral Zeitgeist helps describe how morality evolves from biological and cultural origins and evolves with time within a culture.

Neuroscientific and psychiatric perspectives

Mirror-neurons

Research on mirror neurons, since their discovery in 1996, suggests that they may have a role to play not only in action understanding, but also in emotion sharing empathy. Cognitive neuro-scientist Jean Decety thinks that the ability to recognize and vicariously experience what another individual is undergoing was a key step forward in the evolution of social behavior, and ultimately, morality. The inability to feel empathy is one of the defining characteristics of psychopathy, and this would appear to lend support to Decety's view.

Neuroimaging

The explicit making of moral right and wrong judgments links to activation in the ventromedial prefrontal cortex while as the intuitive reactions to situations containing implicit moral issues activates the temporoparietal junction area.

Psychological perspectives मानसशास्त्रीय दृष्टीकोण

हे सुद्धा पहा: Jean Piaget#Education and development of morality

हे सुद्धा पहा: Kohlberg's stages of moral development

हे सुद्धा पहा: Ethics of care

In modern moral psychology, morality is considered to change through personal development. A number of psychologists have produced theories on the development of morals, usually going through stages of different morals. Lawrence Kohlberg, Jean Piaget, and Elliot Turiel have cognitive-developmental approaches to moral development; to these theorists morality forms in a series of constructive stages or domains. Social psychologists such as Martin Hoffman and Jonathan Haidt emphasize social and emotional development based on biology, such as empathy. Moral identity theorists, such as William Damon and Mordechai Nisan, see moral commitment as arising from the development of a self-identity that is defined by moral purposes: this moral self-identity leads to a sense of responsibility to pursue such purposes. Of historical interest in psychology are the theories of psychoanalysts such as Sigmund Freud, who believe that moral development is the product of aspects of the super-ego as guilt-shame avoidance.

Morality and politics नैतीकता आणि राजकारण

If morality is the answer to the question 'how ought we to live' at the individual level, politics can be seen as addressing the same question at the social level. It is therefore unsurprising that evidence has been found of a relationship between attitudes in morality and politics. Jonathan Haidt and Jesse Graham have studied the differences between liberals and conservatives, in this regard. Haidt found that Americans who identified as liberals tended to value care and fairness higher than loyalty, respect and purity. Self-identified conservative Americans valued care and fairness less and the remaining three values more. Both groups gave care the highest over-all weighting, but conservatives valued fairness the lowest, whereas liberals valued purity the lowest. Haidt also hypothesizes that the origin of this division in the United States can be traced to geohistorical factors, with conservatism strongest in closely knit, ethnically homogenous communities, in contrast to port-cities, where the cultural mix is greater, thus requiring more liberalism.

Group morality develops from shared concepts and beliefs and is often codified to regulate behavior within a culture or community. Various defined actions come to be called moral or immoral. Individuals who choose moral action are popularly held to possess "moral fiber", whereas those who indulge in immoral behavior may be labeled as socially degenerate. The continued existence of a group may depend on widespread conformity to codes of morality; an inability to adjust moral codes in response to new challenges is sometimes credited with the demise of a community (a positive example would be the function of Cistercian reform in reviving monasticism; a negative example would be the role of the Dowager Empress in the subjugation of China to European interests). Within nationalist movements, there has been some tendency to feel that a nation will not survive or prosper without acknowledging one common morality, regardless of in what it consists. Political Morality is also relevant to the behaviour internationally of national governments, and to the support they receive from their host population. Noam Chomsky states that

“

... if we adopt the principle of universality : if an action is right (or wrong) for others, it is right (or wrong) for us. Those who do not rise to the minimal moral level of applying to themselves the standards they apply to others -- more stringent ones, in fact -- plainly cannot be taken seriously when they speak of appropriateness of response; or of right and wrong, good and evil.

”

“

In fact, one of the, maybe the most, elementary of moral principles is that of universality, that is, If something's right for me, it's right for you; if it's wrong for you, it's wrong for me. Any moral code that is even worth looking at has that at its core somehow.

”

Moral codes नैतीक संकेत

Codified morality is generally distinguished from custom, another way for a community to define appropriate activity, by the former's derivation from natural or universal principles. In certain religious communities, the Divine is said to provide these principles through revelation, sometimes in great detail. Such codes may be called laws, as in the Law of Moses, or community morality may be defined through commentary on the texts of revelation, as in Islamic law. Such codes are distinguished from legal or judicial right, including civil rights, which are based on the accumulated traditions, decrees and legislation of a political authority, though these latter often invoke the authority of the moral law.

Morality can also be seen as the collection of beliefs as to what constitutes a good life. Since throughout most of human history, religions have provided both visions and regulations for an ideal life, morality is often confused with religious precepts. In secular communities, lifestyle choices, which represent an individual's conception of the good life, are often discussed in terms of "morality." Individuals sometimes feel that making an appropriate lifestyle choice invokes a true morality, and that accepted codes of conduct within their chosen community are fundamentally moral, even when such codes deviate from more general social principles.

Moral codes are often complex definitions of moral and immoral that are based upon well-defined value systems. Although some people might think that a moral code is simple, rarely is there anything simple about one's values, ethics, etc. or, for that matter, the judgment of those of others. The difficulty lies in the fact that morals are often part of a religion and more often than not about culture codes. Sometimes, moral codes give way to legal codes, which couple penalties or corrective actions with particular practices. Note that while many legal codes are merely built on a foundation of religious and/or cultural moral codes, oftentimes they are one and the same.

Examples of moral codes include the Golden Rule; the Five Precepts and the Noble Eightfold Path of Buddhism (see Śīla); the ancient Egyptian code of Ma'at ;the ten commandments of Judaism, Christianity, and Islam; the yamas and niyama of the Hindu scriptures; the ten Indian commandments; and the principle of the Dessek.

Another related concept is the moral core which is assumed to be innate in each individual, to those who accept that differences between individuals are more important than posited Creators or their rules. This, in some religious systems and beliefs (e.g. Taoism, Moralism and Gnosticism), is assumed to be the basis of all aesthetics and thus moral choice. Moral codes as such are therefore seen as coercive—part of human politics.

Moral psychology नैतीक मानसशास्त्र

Religiosity and morality धार्मिकता आणि नैतीकता

हेही बघा: Morality without religion

In the scientific literature, the degree of religiosity is generally found to be associated with higher ethical attitudes. Although a recent study by Gregory S. Paul published in the Journal of Religion and Society argues for a positive correlation between the degree of public religiosity in a society and certain measures of dysfunction , an analysis published later in the same journal contends that a number of methodological problems undermine any findings or conclusions to be taken from the research. In another response, Gary Jensen builds on and refines Paul's study. His conclusion, after carrying out elaborate multivariate statistical studies, is that a complex relationship exists between religiosity and homicide with some dimensions of religiosity encouraging homicide and other dimensions discouraging it." Meanwhile, other studies seem to show positive links in the relationship between religiosity and moral behavior—for example, surveys suggesting a positive connection between faith and altruism. Modern research in criminology also acknowledges an inverse relationship between religion and crime, with many studies establishing this beneficial connection (though some claim it is a modest one). Indeed, a meta-analysis of 60 studies on religion and crime concluded, “religious behaviors and beliefs exert a moderate deterrent effect on individuals’ criminal behavior”.

Religion as a source of moral authority नैतीकतेचा स्रोत म्हणून धर्माचा ऊपयोग

हेही बघा: Argument from inconsistent revelationsआणि Criticism of religion

Many religions provide moral guidelines for their followers. They believe that God has instructed them with a way to live, and that following these "rules" will lead to oneness with God.

हेसुद्धा पहा

• Value theory
• Ethical dilemma
• Ethics
• Moral
• Buddhist morality
• Tattva
• The Concept of Morals (book)
• नैतीक सुभेदारी

लेखात प्रयुक्त संज्ञा

शब्दाचा विशेष संदर्भ/अर्थ छटा

प्रयूक्त शब्द	विशेष संदर्भ/अर्थ छटा
3	4

इंग्रजी मराठी संज्ञा

इंग्रजी	मराठी
इंग्रजी	मराठी
इंग्रजी	मराठी
इंग्रजी	मराठी
इंग्रजी	मराठी
इंग्रजी	मराठी

Bibliography

• Walker, Martin G. LIFE! Why We Exist...And What We Must Do to Survive ([१] Wiki Book Page) ([२] Web Site), Dog Ear Publishing, 2006, ISBN 1-59858-243-7
• Trompenaars, Fons. Did the Pedestrian Die? ISBN 1-84112-436-2

बाह्य दुवे

• The Stanford Encyclopedia of Philosophy on the Definition of Morality
• Objective Morality An evolutionary approach
• Morality and Judaism chabad.org
• Wiki site for discussing and taking action on shared morals (WorldMoralMovement.org)
• Stephen Pinker on the Psychology and Evolutionary Biology of Morality