38. After Virtue: A Study in Moral Theory

MacIntyre, Alasdair

doi:10.1515/9781400848393-039

Cited by 933 publications

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“…In interactions, there is always a need to negotiate and re-negotiate roles to observe control of situation. By Volume 15(1), February 2015(http://dx.doi.org/10.17576/GEMA-2015-1501 ISSN: looking at the exchanges of (re) negotiations through CA, issues on identity (Bruner, 1996;Abell, Stokoe & Billig, 2000;Zimmerman & Wieder 1970), personal, social and cultural identities (McAdams, 1988;Macintyre 1981;Polkinghorne, 1988;Sarbin, 1986), can be illuminated. This contention means that the use of CA has cut across various disciplines.…”

Section: Methodsologymentioning

confidence: 99%

Followership: Boosting Power and Position in Popular TV Fiction

2015

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Research by Andaya (1999) has shown that the "expansion of authority" in Southeast Asia is jostled through culture. In Malay archipelago, such authority and legitimacy are manifested in the regulation of "dress, language, and custom," reinforcing powerful gains emanating from wide cultural control. Following this premise, we seek to provide insights that work in tandem with how culture evolves to signify one"s power and position through conversational exchanges palpable in popular TV fiction. Specifically, in this paper, we argue that reasons related to culture including religion and communal beliefs are employed by the "dominant knower" to prevail in TV fiction"s narrative exchanges. Based on Conversation Analysis (CA) of Julia and On Dhia, we show that "dominant knowers" triumph using Malay adat (customs), as a reasoning firstly to justify the behavior of everyday discourse (friendships, relationships, and parenthood) and secondly to explicate one"s choices in instituting the roles of women and men in the Malay world. Through such analysis, it is also found that any arguments through logic are denied and eliminated. Given these findings, this study demonstrates whether followers do or do not possess agency and whether followership does or does not dwell on loyalty to friendship and kinship over the course of navigating their private and public lives. By focusing on the narrative exchanges, we also contend that although TV fiction evokes issues that are decidedly modern and liberal in response to forces of globalization, Malay adat is still powerful for boosting power and authority in everyday Malay discourse.

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Section: Methodsologymentioning

confidence: 99%

Followership: Boosting Power and Position in Popular TV Fiction

2015

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“…Following Arendt's 'radical conservatism' (1962), we argue that the fostering task of the teacher is neither to strengthen nor to brake the next generations' ties with the past and the tradition, but to let children and young people remain at the threshold between past and future by critically engaging in those values that previous generations have cherished and found valuable to pass on. Against this background, every tradition can in itself bee seen as an historically extended and socially embodied argument about what 'goods' are to be perceived as valuable and worth passing on through generations (MacIntyre 1985). Hence, the living on of traditions through the process of traditio -the transmission to others what first has been received-has its own rules of identity, conflict and change (Paperzak 2012).…”

Section: A Third Positionmentioning

confidence: 99%

“…In relation to values education, this means that what counts as the 'goods' that constitute a tradition need to be continuously argued for, discussed and challenged in what can be described as a conversation between generations (MacIntyre 1985). In this sense, we argue, the fostering task of the teacher is about presenting values of the past as contested objects of study, that is, as 'things' worth studying, to take interest in, and, hence, as 'common goods' to affirm, reject or renew.…”

Section: A Third Positionmentioning

confidence: 99%

“…In this sense, we argue, there is something essentially uneducational in the above-mentioned Swedish values education research. The question we wish to turn to now, given the above case study, is how teachers can retrieve a content when fostering values in schools that both acknowledges the work that has been put down by previous generations and our embeddedness in the necessary incompleteness of living traditions (MacIntyre 1985).…”

Section: Forgetting the Past And The Moral Character Of Existencementioning

confidence: 99%

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Time for Values: Responding Educationally to the Call from the Past

Bergdahl

Langmann

2017

Stud Philos Educ

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This paper rethinks the fostering task of the teacher in a time when it, paradoxically, has tended to become marginalized and privatized despite its public urgency. Following postholocaust thinkers such as Hannah Arendt and Zygmunt Bauman, the position explored here is radical in the sense that it takes 'the crisis of traditions' and the erosion of a common moral ground or value basis seriously, and it is conservative in the sense that it insists on responding educationally to the call from the past by returning to (a) the moral character of our existence and (b) our own embeddedness in the incompleteness of living traditions. The argument is that there is a difference between educating for common values-which entails a belief in preexisting commonalities-and making values common in and through education. The latter, we argue, entails an aspiration for continuously creating new commonalities and for cultivating the ability to act and judge as a thinking moral agent in specific, lived and worldly cases. In this sense, the fostering task of the teacher is to create commonality of what is not (yet) common, turning the liberal democratic values of the past into contested objects of study.

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“…While Durkheim and his followers taught us much about collective representations, their role in modern industrialized societies is debated (Warner, 1959;MacIntyre, 1981;Goffman, 1983;Bellah, 1967;Bellah et. al., 2008;Alexander, 2004;Valeri, 2014).…”

Section: Introductionmentioning

confidence: 99%

Police and Public Funerals

Manning¹

2015

RSR

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Durkheim and his followers alerted us to the role of collective representations such as funerals, processions and parades in pre-literate societies. These classic studies, elegant and detailed, have stood the test of time. Goffman has asked whether these events, along with memory and tradition, produce social solidarity in the twenty-first century. Perhaps social solidarity is enacted by such events, rather than reflecting norms, values, and beliefs. If so, how is this new kind of solidarity accomplished over the course of these events? We have few close studies of these modern public events, other than Warner's classic, the Living and the Dead (1959), and Bellah's ideas, via Rousseau, of the role of "civic religion. " These ideas are inadequately articulated, given an ethnographic warrant to link structure and function. This paper begins with a description of a funeral of a police officer in 1974 (Manning, 1977), compares this with a police funeral in 2011, and addresses two questions: how are they different? And what do these collective representations tell us about modernity? Are police funerals different from others in the public sphere (not those honored who served in the fire service or the military)? The paper uses a semiotic analysis of funerals, police and public, as a window into the features of modern celebrations and processions. Given the relevant codes used to analyze the processions, the differences are salient. The contrast between these processions and their role in social integration in modernity raises the need for future research.

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38. After Virtue: A Study in Moral Theory

Cited by 933 publications

References 0 publications

Followership: Boosting Power and Position in Popular TV Fiction

Followership: Boosting Power and Position in Popular TV Fiction

Time for Values: Responding Educationally to the Call from the Past

Police and Public Funerals

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