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The devilish has long been integral to myths, legends, and folklore, firmly located in the relationships between good and evil, and selves and others. But how are ideas of evil constructed in current times and framed by contemporary social discourses? Modern Folk Devils builds on and works with Stanley Cohen’s theory on folk devils and moral panics to discuss the constructions of evil. The authors present an array of case-studies that illustrate how the notion of folk devils nowadays comes into play and animates ideas of otherness and evil throughout the world. Examining current fears and perceived threats, this volume investigates and analyzes how and why these devils are constructed. The chapters discuss how the devilish may take on many different forms: sometimes they exist only as a potential threat, other times they are a single individual or phenomenon or a visible group, such as refugees, technocrats, Roma, hipsters, LGBT groups, and rightwing politicians. Folk devils themselves are also given a voice to offer an essential complementary perspective on how panics become exaggerated, facts distorted, and problems acutely angled.;Bringing together researchers from anthropology, sociology, political studies, ethnology, and criminology, the contributions examine cases from across the world spanning from Europe to Asia and Oceania.

Good and evil. --- Evil --- Wickedness --- Ethics --- Philosophy --- Polarity --- Religious thought --- Public fear --- Exclusion --- Stigmatization --- Moral panic --- Otherness --- Folk devils

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Les démons iraniens appartiennent à la catégorie générique de daēuua- (dēv en pehlevi). Or, il est paradoxal de constater que ce mot est hérité du même mot sanskrit (deva-) qui voulait originellement dire « dieu ». Le latin deus l’atteste. Comment en est-on arrivé là ? Assistons-nous à la naissance de cet univers démoniaque ? Le célèbre prophète Zarathushtra, fondateur supposé de la doctrine mazdéenne, a-t-il joué un rôle dans la redéfinition du contenu sémantique du mot daēuua- ? Cette évolution est-elle le trait distinctif de la religion du monde iranien archaïque ? Comporte-t-elle une définition morale ou politique du mal ? La généalogie et le portrait donnés des démons connaissent-ils des mutations au cours de la longue histoire de la religion iranienne ancienne ? Quel rôle leur attribue-t-on dans les cérémonies religieuses mazdéennes ? C’est à répondre à toutes ces questions que se sont attachés les spécialistes dont ce volume rassemble les contributions.

Demonology. --- Good and evil. --- Zoroastrianism --- Demonology --- Démonologie --- Zoroastrisme --- Bien et mal --- Rituals. --- Rituel --- Iran. --- Iran --- Religion --- Evil --- Wickedness --- Ethics --- Philosophy --- Polarity --- Religious thought --- Evil in motion pictures --- Demonology, Christian --- Demons --- Evil spirits --- Spirits --- Spiritual warfare --- Conferences - Meetings --- Festschrift - Libri Amicorum --- Démonologie --- Congresses --- Rituals --- Good and evil --- Religious aspects --- History --- histoire de la religion iranienne ancienne

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"Metaethics from a First Person Standpoint addresses in a novel format the major topics and themes of contemporary metaethics, the study of the analysis of moral thought and judgement. Metathetics is less concerned with what practices are right or wrong than with what we mean by 'right' and 'wrong.' Looking at a wide spectrum of topics including moral language, realism and anti-realism, reasons and motives, relativism, and moral progress, this book engages students and general readers in order to enhance their understanding of morality and moral discourse as cultural practices. Catherine Wilson innovatively employs a first-person narrator to report step-by-step an individual's reflections, beginning from a position of radical scepticism, on the possibility of objective moral knowledge. The reader is invited to follow along with this reasoning, and to challenge or agree with each major point. Incrementally, the narrator is led to certain definite conclusions about 'oughts' and norms in connection with self-interest, prudence, social norms, and finally morality. Scepticism is overcome, and the narrator arrives at a good understanding of how moral knowledge and moral progress are possible, though frequently long in coming. Accessibly written, Metaethics from a First Person Standpoint presupposes no prior training in philosophy and is a must-read for philosophers, students and general readers interested in gaining a better understanding of morality as a personal philosophical quest."--Publisher's website.

Metaethics. --- Ethics. --- Deontology --- Ethics, Primitive --- Ethology --- Moral philosophy --- Morality --- Morals --- Philosophy, Moral --- Science, Moral --- Philosophy --- Values --- Meta-ethics --- Ethics --- Knowledge, Theory of --- moral judgement --- moral knowledge --- metaethics --- moral philosophy --- Abortion --- Ethical egoism --- Good and evil --- Human

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The descriptions 'good' and 'bad' are examples of thin concepts, as opposed to 'kind' or 'cruel' which are thick concepts. Simon Kirchin provides one of the first full-length studies of the crucial distinction between 'thin' and 'thick' concepts, which is fundamental to many debates in ethics, aesthetics and epistemology.

Evaluation. --- Assessment --- Research --- Ethics. --- Metaethics. --- Meta-ethics --- Ethics --- Knowledge, Theory of --- Deontology --- Ethics, Primitive --- Ethology --- Moral philosophy --- Morality --- Morals --- Philosophy, Moral --- Science, Moral --- Philosophy --- Values --- descriptive content --- evaluation --- ethics --- thick concepts --- thin concepts --- aesthetics --- Genus --- Good and evil --- Non-cognitivism --- Semantics --- Separation of church and state --- Species

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Analizar la filosofía política de Agustín es un debate actual, particularmente su reflexión sobre la iglesia y el estado. Esta obra recopila una serie de contribuciones que examinan las perspectivas teóricas de Agustín a este respecto. Agustín comprendió sus responsabilidades como líder de la teología y de la iglesia: la veracidad de la fe y la unidad de la iglesia no podían comprometerse. Nunca dudó en apelar a las actividades civiles con el fin de lograr su objetivo. De hecho, se aventuró a expandir la autoridad civil, al emperador, contra una autoridad eclesiástica como la del papa Zósimo. Esta apelación al brazo secular del poder estuvo influenciada, de un lado, por la preocupación de Agustín sobre la preservación del orden y la paz y, de otro, por su creencia del derecho a la verdad; aunque esta aspiración de Agustín no fue del todo absoluta. Rechazó la idea de que los humanos se debían convertir a la fuerza, contra su voluntad. También condenó cualquier cosa que comprometiera la integridad física de los seres humanos. En resumen, Agustín reconoció el valor del sistema político, lo cual sirvió para salvaguardar los buenos fines de la vida terrenal: la paz y la justicia. No obstante, Agustín creía que la paz y la justicia terrenal eran reflejos de la paz y la justicia celestial, pues es esto último la base del orden y la estabilidad en la tierra.

Good and evil. --- Theology, doctrinal. --- Bien y mal. --- Teología doctrinal. --- Augustine, Saint, --- Agustín, Santo, --- Criticism and interpretation. --- Crítica e interpretación. --- Christian doctrines --- Christianity --- Doctrinal theology --- Doctrines, Christian --- Dogmatic theology --- Fundamental theology --- Systematic theology --- Theology, Dogmatic --- Theology, Systematic --- Theology --- Evil --- Wickedness --- Ethics --- Philosophy --- Polarity --- Religious thought --- Doctrines --- paz y justicia --- Agustín de Hipona --- filosofía política --- teología política --- patrística