How Different Cultures Have Different Moral Codes

In Aldous Huxley’s 1932 novel Brave New World, John (referred to as “the savage”) is the voice of freedom in a society ruled by an inexorable pursuit of superficial happiness. In the dystopian setting, the world controllers maintain public satisfaction “but at a very high price—the sacrifice of freedom, individuality, truth, beauty, a sense of purpose, and the concept of God” (Neilson). John’s unorthodox beliefs about monogamy, God, drugs, and freedom clash with that of the overwhelming majority of people in the totalitarian London utopia. This barrier is rooted in John’s natural moral development as opposed to the artificial conditioning of the rest of society and it leads to John’s complete isolation from the people of London.

Another challenge occurs when emotional influences over the decision-making process, which may over shadow the importance of personal values in the process, pose as another challenge. Emmerling (2003) states that the emotions felt during the decision-making process can have an effect on the number of alternatives, amount of effort people are willing to invest, and people's willingness to take risks.

I believe that the best approach to political culture is the moralistic culture because it best reflects the common ideologies of the United States, benefits the common interest of the people, and is a selfless means of government. The United States is based off of a common belief that all people are created equal and therefore should have equal opportunity. Moralistic culture focuses on the common good of the people, where as the individualistic approach is every man for themselves. In the individualistic approach the government is solely focused on the minimal amount of help it can give to its citizens. Moralistic government is the most beneficial form of government for the people. The politicians focus on what is best for state as a whole,

This is a study about one’s ethical and moral behavior and Christian World View as related to personal and professional growth and development. This study examines my personal views of moral behavior and Christian World View as it relates to my expectation of what a manager in a leadership position should posses and why. Growing up in a African-American Baptist church and ultimately landing in a diverse Christian Church has shaped my life and viewpoint when it comes to values and beliefs. There are 5 characteristics that I believe a Manager should possess: Authenticity, transparency, empowering, trustworthy and competence. These five characteristics help to build rapport and trust in a manager, which are good qualities to possess when leading a team.

suggests that on a global scale, unique societies fail to share the same evaluative language when

Cultural relativism refers to the view that ethical systems or moral actions that are perceived to vary across cultural diversity are all equal and valid and as such, no one culture is better than the other is. For instance, by taking how words are used in one culture to mean a thing, the same words may be employed in a different culture to mean another thing. Another example is prayer announcements in Saudi Arabia can be heard from far distance which legal. Even if that may disturb your neighbors who are not Muslims. However, in United States such thing is illegal and consider a noise violation.

Ever since the early 17th century, the Jews in Philadelphia have been striving to become an important part of the American society, while staying true to their roots. Although the Jews faced exile from their homelands of Portugal and Spain, they were able to build and sustain a strong Jewish community within Philadelphia and pave the way for future generations through extensive actions throughout the community. They built hundreds of Jewish schools, Community Centres, synagogues and established many congregations. They became strongly involved in the American society and paved the way for many of America’s moral codes (Telushkin). There are currently 275, 850 Jews in Philadelphia, making it one of the strongest Jewish communities in the United States (Levine).

.Moral codes are basically laws.The laws of the U.S. are so flawed that the federal government was unable to prosecute any of the many people who could have presented the recent financial

Moral and values is some of the things we learn as we grow up and these morals and values we learn from our parents and friends and also from our cultures and some of them you get to develop them as you grow up. The is so many ways to develop ones morals and values and cultural relativism and ethical subjectivism is of those ways that are used to develop morals and values.

Ethnocentrism is difficult to overcome in trying to understand the ways of others cultures. It usually leads people to believe that their own culture’s way of life is in some ways better or more natural than that of others. It is also hard to avoid this perspective because people are socialized to think in ways consistent with their cultural values and to evaluate practices in terms of how well they fit with a culture's views on what is good or bad. In general, cultures tend to value more those characteristics for which their own culture is particularly accomplished. The cultural variation in moral reasoning, described next would seem to behoove one to be slow to pass judgement on other cultures and first consider why the carious cultural differences exist as they do.

The link between morality and human nature has been a progressive reoccurring theme since ancient times (Prinz, 2008). Moral development is a characteristic of a person’s general development that transpires over the course of a lifetime. Moral development is derived by a wide variety of cultural and demographic factors that appear to influence morally relevant actions. Turiel (2006) defined morality as an individuals “prescriptive judgments of justice, rights, and welfare pertaining to how people ought to relate to each other.” Individuals’ moral judgments are frequently considered to be a product of culturally specific controls that provide a framework for behavioral motivations that are sensitive to the effects of gender, education, religion and politics (Banerjee, Huebner & Hauser, 2010). While several approaches have been utilized to examine the interaction of multivariate contributors to fundamental moral differences such as: disputes about family life, sexuality, social fairness, and so on, research has suggested that ideological considerations have provided a potent and diverse explanation for the polarization of contrasting views (Weber & Federico, 2013).

Moral Relativism is generally used to describe the differences among various cultures that influence their morality and ethics. According to James Rachels, because of moral relativism there typically is no right and wrong and briefly states : “Different cultures have different moral codes.” (Rachels, 18) Various cultures perceive right and wrong differently. What is considered right in one society could be considered wrong in another, but altogether all cultures have some values in common.

Cultural anthropology is the study of cultural variation among people. An essential concept that professional anthropologists apply in their fieldworks is - cultural relativism - an approach to study of the nature and role of values in a culture without judgment and comparison to their own. According to the Study Guide, Smillie and Kenny state that major contribution to the study of the concept of cultural relativism can be attributed to Boas and his students, who challenged a wide-spread idea that societies are staged along a line from the most undeveloped to most “civilized.” Rather, they suggested that each individual culture should be understood in terms of its unique

The Bhagavad Gita is a sacred Hindu text that serves to illustrate many of the morals and ethics of Hindu culture, by way of the exchange between Arjuna and Krishna. One of the things Krishna tells Arjuna is that the war he is fighting in is righteous. Is this to say that all wars are righteous, that those of the warrior caste will know if a war is righteous, or that they have to guess and then suffer the consequences if they’re wrong? The first two seem naïve and oversimplified from the modern perspective, and the third seems unjust because regardless of caste, Hindus are said to be capable of fulfilling their dharma. Krishna also assumes that people know their purpose in life, which may have been the case at the time the text was written, but is no longer true. While in Arjuna’s day people were born into certain castes, today people are descended from a combination of what would have been considered castes, and often switch between castes within a lifetime. Regardless, Krishna’s argument for why Arjuna should fight seems relatively sound in that specific situation, but can be twisted to condone what many consider to be evil actions in others. Nonetheless, Krishna seems confident in the fact that it is a universal truth for everyone to know his or her dharma, and that he or she needs to follow it to achieve moksha. Although Krishna makes a strong argument for Arjuna’s specific case, it can be seen to condone evil, raising the questions that if all wars are righteous, and

The first aspect of similarity between the Malaysian and Japanese moral education is the subject is taught as an independent subject. The teaching period for Malaysian moral education is allocated in the school timetable. It is one of the core subjects taught to non-Muslim students in all primary and secondary schools in Malaysia. In a week, three teaching periods of forty minutes each are allotted for the subject (World Data on Education, 2011). Similarly, following France which teaches moral education as a separate subject, Japanese moral education was established as special hour in the official Course of Study (World Data on Education, 2011). Therefore, as a teaching subject in school, like any other subject lessons, the Japanese moral education develops, incorporates and enhances its own instruction. Classified as general studies rather than academic study, it is taught once a week in elementary and lower secondary schools, allowing Japanese students from the first grade to the ninth grade to have 35 lesson hours of moral education in a regular school year (Bolton, 2015).