A review of the history of video game design reveals an emphasis on themes of competition, survival, and combat. Game designers are now increasingly exploring other themes, including ethics, morality, and religious or spiritual subjects. This thesis analyzes the design of a 2D single-player computer game based on Christian principles, investigating morality, ethics, and meaning in video games. The game builds on previous games, examining the ethical relevance of certain video games as cultural artifacts and as personal inspiration, expounding on how games can be both inspirational and educational. Though violent games can provide moral challenges and "ethically significant experiences," in this project, non-violent solutions are more conducive for a game based on Christian tenets. This thesis project reinterprets the idea of the "shmup" or scrolling shooter game by changing the game mechanics and win condition to express a non-violent process. The player takes on the role of an angel who has been sent to rescue birds from demons, presenting general subjects for wide audience appeal regardless of religious beliefs. The thesis outlines the process used in the design, the philosophical approach, and the technical and artistic methods used to create the game. The game is evaluated subjectively with respect to the goals set forth in the design, based on informal player feedback. This thesis contributes to the exploration of games in a spiritual, artistic, moral, and emotional context and the process outlined herein provides a practical example to other independent game developers in the design of a game based on spiritual themes.

The study on Liang Qichao¡¦s moralistic approach

Taipei and Kasohsiung city¡¦s citizens live in base condition of society life area, base on the individuality cognition factors of information, education, morality, and ethic to the social reaction in the pluralistic society. People have to the co-operation and reciprocity each other in the everyday life. The morality norms standard depends on the different between private and public, to decide the co-operation and betrayal. The value or morality cognition embeds the society structure and society relations, it embodies social capital dimensions on interpersonal trust, network structure, and culture perception. They affect the individuality responsibility; reflect the north-south gap phenomena of economy, society, political, government, public policy and public management. For the issue on north-south gap includes in both individuality and society factor. a majority of research from the aspects on economy, society, political, and government. Few of research focus on civil culture empirical comparison study. Society system mechanism center in civil culture, from the judgment analysis aspects, the research employs the method of Social Judgment Theory, to investigate that Taipei and Kasohsiung city¡¦s citizens think about multiple attributes relevant information to judge the private or public affairs, reflect value, morality cognition, and social capital in the everyday life. The aim is to prove abstract concept on value, morality cognition, and social capital, to establish empirical study of civil culture relevant variance, to reflect individuality society, to provide the operation procedure of morality cognition in the future study. The research design takes double system case, selects the value cues of free-speech ,society-identity, develop-efficiency, society-stable, and add-income; the morality cognition cues of unfair, upself, reciprocity, relation and toleration; the social capital cues of interpersonal trust, network structure, and culture perception, to reflect citizens psychology priority weight. it keys to north-south gap problem, by the way on economy development and public affairs management education to pass the society shift test and resolve problem. The subject is citizen, tests in sample 531and568 .The research findings: ¡]i¡^Taipei and Kasohsiung city¡¦s citizen value priority weight: post-materialist¡]32% vs21%¡^,materialist¡]65% vs72%¡^,mixed type¡]3% vs7%¡^. ¡]ii¡^Taipei and Kasohsiung city¡¦s citizen morality cognition priority weight: fairness¡]38% vs31%¡^, careness¡]42% vs47%¡^, fairness/ careness¡]20% vs22%¡^ ¡]iii¡^Taipei and Kasohsiung city¡¦s citizen social capital priority weight: interpersonal trust¡]44% vs44%¡^, network structure¡]27%vs19%¡^, culture perception¡]29%vs37%¡^. The results reflect that Kasohsiung city holds tradition society state; Taipei city owns modern society state.

The purpose of this study is to examine concepts of freedom and evil, and to clarify their relation in terms of Kant&rsquo / s moral philosophy. In this study, I firstly examine Kant&rsquo / s understanding of freedom and the problems that this understanding leads to. I also discuss how the concept of freedom can be reconciled with the concept of evil expressed in the form of &ldquo / propensity to evil&rdquo / . Additionally, I attempt to show the significance of the notion of evil for Kant&rsquo / s moral theory. Evil is one of the most criticized concepts of Kant&rsquo / s philosophy and it is considered as inconsistent with his earlier thoughts by his contemporaries. Kant claims that the &ldquo / propensity to evil&rdquo / is universal to all of human race, but it does not mean that human beings are actually evil. They become good or evil with their free will (Willk&uuml / r). In this study, I propose that Kant&rsquo / s understanding of evil is a concept that helps to conceive one&rsquo / s own freedom in terms of Kant&rsquo / s morality. I also try to show that in spite of its similarities with the Christian doctrine of &ldquo / original sin&rdquo / , Kant&rsquo / s conception of evil should not be considered as a religious issue / it is a matter of freedom as the extension of his moral theory and his earlier thoughts. Kant&rsquo / s earlier works do not seem to be sufficient for comprehending his moral thoughts. Therefore, it can be proposed that with the introduction of the concept of evil in the Religion within the Limits of Reason, the missing part of Kant&rsquo / s moral theory is completed.

The purpose of this study is to explain and evaluate Nietzsche&rsquo / s criticisms of Kantian morality. Kantian morality has greatly influenced western moral thought. Nietzsche&rsquo / s criticisms focus on the scientific and universal character of this philosophy. This work focuses on the ideas of &lsquo / freedom&rsquo / , &lsquo / autonomy&rsquo / , &lsquo / individual virtues&rsquo / and &lsquo / morality as a science&rsquo / . In order to understand and analyze Nietzsche&rsquo / s critiques, his epistemological criticisms are also evaluated.

This thesis mainly elaborates on male and female characters¡¦ interaction with and response to property in Henry Fielding¡¦s Tom Jones. I divide property into two possessions: fortune and liberty. Fortune plays a controlling means to reflect the subtle change of human nature on the matter of morality. Also, the deprivation of liberty shows female¡¦s position in marriage and gender¡¦s equality in society. Either morality or gender issue is a challenge to tradition in the eighteenth century. I particularly analyze how Fielding puts these two issues into this novel and the messages he attempts to deliver to us. This thesis consists of three chapters. In chapter one, I focus on the interaction between human nature and property. In chapter two, I deal with male dominance over female autonomy in marriage. In the last chapter, I discuss the reverse positions between men and women as they stand upon in chapter two by the examples of Jones and his three lovers.

Confuscious thoughts is one of the most important knowledge in the Chinese philosophy, and does certainly has a profound influence in the Chinese culture and its political thoughts. Kong Zi, Meng Zi and Xun Zi took turn in completing the courtier morality respectively. This thesis found out that virtue and ceremony is shared among the 3 philosophers as the common goal and mission in politics. However, due to the different era and environment that the 3 philosophers were in, each of the 3 philosophers had different concentration on the same issue, and therefore resulting in differences in their beliefs. Research allows us to have a deeper understanding of the core contents, and also shows us that in the same school of thoughts, there can be different perspectives in it. With this, it helps us to have a better understanding of Confuscious influence in the political area.

Educational Psychology / In the field of moral psychology, cognitive functioning has long been the main focus of studies. Many researchers have been interested in moral reasoning ability, its developmental paths, and the process of moral judgment or decision making. Relatively recently, some moral psychologists started questioning whether people who are not theorists, researchers, or educators in morality also put as much emphasis on the cognitive functions as the core of morality. According to the literature, laypeople found to include cognitive aspects as one component of morality, and they also emphasize moral characters and virtues as other elements. In addition, laypeople frequently consider characteristics of ‘a moral person’ when they are asked to think about morality. These findings have activated research on naturalistic conceptions of morality and moral exemplars. However, few studies have examined how laypeople from different cultures other than the United States and Canada conceptualize morality. The purpose of this study was to explore naturalistic conceptions of ‘a moral person’ and to develop a theoretical model of moral exemplars for Koreans based on the gathered conceptions. Twenty two Koreans participated in in-depth, semi-structured, open-ended interviews. A grounded theory approach was used to conduct interviews, analyze data, and achieve the research goals. Korean laypeople’s conceptions included behaviors, personality traits, and psychological functions of ‘a moral person’ for them. In those behaviors and personality traits, both interpersonal (e.g., helping others or caring) and intrapersonal (e.g., living with integrity or being principled) characteristics were found together. Koreans conceptualize a person as moral when he or she tends to behave morally as an outer revelation of inner morality, personality traits. Using psychological functions (e.g., perspective taking, being compassionate, or keeping social face) appeared to promote the emergence of a moral behavior or make the behavior extraordinary. Finally, Koreans found to think of a person as moral who does moral behaviors even in challenging situations, assuming that his or her moral personality traits are strongly associated with the behaviors. In addition, Koreans tend to more emphasize interpersonal (i.e., other-oriented or community-based) aspects of morality than intrapersonal (i.e., self-centered or individual-based) components. These findings were summarized that ‘a moral person’ for Koreans is a person who has ‘moral heart’ and lives ‘in harmony with others.’ / text

Colombia's protracted civil war between Marxist insurgencies and the state has brought grave consequences for the civilian population and the prospects for constructing a viable political community in the country. With up to 5 million internally displaced people, rampant impunity for perpetrators of crimes against humanity and human rights and International Humanitarian Law violations, dozens of politicians and countless members of the armed forces linked to paramilitary organizations, along with increasing social injustices and inequalities, Colombia presents a troubling social-political panorama that has led to what is often referred to as a profound social and institutional 'moral crisis'. Much discussion has centred on the question of achieving some degree of minimal moral and political consensus and 'collective conscience' to humanize and slowly transform the conflict at local, regional and national levels. However, the philosophical and political parameters of this discussion have been and continue to be set firmly within variants of the liberal tradition which, it is argued, does not provide the necessary resources for adequately conceptualizing the problem and conceiving the task of addressing conflict, constructing moral consensus, and seeking social and political coexistence. The thesis argues that the philosophy of Alasdair MacIntyre can provide such resources. MacIntyre provides a convincing account of the philosophical problems that underlie ongoing intractable disagreement and the conflicts it breeds, offering a philosophy that can inform and underpin efforts at social transformation, resistance, and coexistence as well as aiding the necessary task of social scientific research and analysis of the conflict. The thesis analyses the moral dimensions of the conflict in light of MacIntyre's philosophy but also critically explores the adequacy of his politics of local community for the Colombian context. MacIntyre argues that a rational political community can only be constructed through the praxis of local communities engaging in shared moral-political deliberation. Through an empirical case study of a Constituent Assembly process in a rural community that has suffered the impacts of armed conflict for decades, the thesis explores an attempt at constructing peaceful social and political coexistence in light of MacIntyre's moral-sociological framework.

This dissertation examines how formerly incarcerated mothers manage the moral ambiguity associated with their ex-offender identity. In studying this group I address how the event of motherhood shapes how women frame their involvement in criminal activity. Central to respondents' understanding of their ex-offender identity is the distinction they make between the social stigma of an ex-offender identity and their personal understanding of their moral self worth. ver the course of two years 69 ex-offender mothers participated in life history interviews in which they discussed how they understood their criminal identity vis-à-vis their role as mothers. Respondents’ framing of moral identity address three key themes: relationships, rationalization of criminal involvement and substantiating claims of "good" motherhood. Women provide a socio-emotional context for their criminal participation by discussing instances of relational violence during their childhoods and within intimate partner relationships. Even while drawing connections between abusive relationships during childhood and adulthood, respondents rarely blamed others for their crime. They were primarily concerned with how their experiences influenced their moral identity both as children and later as adults. Respondents explain their level of culpability by distinguishing between the crimes they intended to commit and the crimes for which they were convicted. By defining the situational context of their crime through these accounts women craft a narrative that upholds their moral self worth. In framing their role as mothers, women drew two distinct forms of strategic comparisons. First they identified women they viewed as poor mothers in order to substantiate their claims of being a “good mother”. Second, women identified mothers they viewed as morally advantaged mothers. In doing so respondents provided concrete images of the model of motherhood they hoped to one day embody. In each instance of strategic comparison women sought to craft a narrative that supported her overall view of herself "good" and moral mother. The dissertation adds to the growing literature on the reintegration process of exoffenders. The experiences of the women interviewed offer insight into how moral identity is framed and understood by those in socially disadvantaged positions. / Sociology