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À nous les petites salopes 1981, Dir. Michel Baudricourt (Michel Caputo) as Michel Antony Notes available (plays Nadia, a runaway checkout girl, non-sex) Gémissements pervers alternative title for À nous les petites salopes Notes available (plays Nadia, a runaway checkout girl, non-sex) Isabelle et Olga alternative title for À nous les petites salopes Notes available (plays Nadia, a runaway checkout girl, non-sex) Les Petites allumeuses alternative title for À nous les petites salopes Notes available (plays Nadia, a runaway checkout girl, non-sex) Les Petites salopes alternative title for À nous les petites salopes Notes available (plays Nadia, a runaway checkout girl, non-sex)
Mirror neurons Mirror neurons are neurons in the brain that fire when another person is observed doing a certain action. The neurons fire in imitation of the action being observed, causing the same muscles to act minutely in the observer as are acting grossly in the person actually performing the action. Research on mirror neurons, since their discovery in 1996,[49] suggests that they may have a role to play not only in action understanding, but also in emotion sharing empathy. Cognitive neuroscientist 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.[50] The inability to feel empathy is one of the defining characteristics of psychopathy, and this would appear to lend support to Decety's view.

Politics 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, though the political sphere raises additional problems and challenges.[53] It is therefore unsurprising that evidence has been found of a relationship between attitudes in morality and politics. Moral foundations theory, authored by Jonathan Haidt and colleagues,[54][55] has been used to study the differences between liberals and conservatives, in this regard.[15][56][57] 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 geo-historical 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 its content. Political Morality is also relevant to the behavior internationally of national governments, and to the support they receive from their host population. The Sentience Institute, co-founded by Jacy Reese Anthis, analyzes the trajectory of moral progress in society via the framework of an expanding moral circle.[58] Noam Chomsky states that[59][60] ... 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. Religion Main articles: Ethics in religion and Morality and religion See also: Divine command theory, Divine law, Religious law, Secular ethics, and Secular morality Religion and morality are not synonymous. Morality does not depend upon religion although for some this is "an almost automatic assumption".[61] According to The Westminster Dictionary of Christian Ethics, religion and morality "are to be defined differently and have no definitional connections with each other. Conceptually and in principle, morality and a religious value system are two distinct kinds of value systems or action guides."[62] Positions Within the wide range of moral traditions, religious value systems co-exist with contemporary secular frameworks such as consequentialism, freethought, humanism, utilitarianism, and others. There are many types of religious value systems. Modern monotheistic religions, such as Islam, Judaism, Christianity, and to a certain degree others such as Sikhism and Zoroastrianism, define right and wrong by the laws and rules set forth by their respective scriptures and as interpreted by religious leaders within the respective faith. Other religions spanning pantheistic to nontheistic tend to be less absolute. For example, within Buddhism, the intention of the individual and the circumstances should be accounted for to determine if an action is right or wrong.[63] A further disparity between the values of religious traditions is pointed out by Barbara Stoler Miller, who states that, in Hinduism, "practically, right and wrong are decided according to the categories of social rank, kinship, and stages of life. For modern Westerners, who have been raised on ideals of universality and egalitarianism, this relativity of values and obligations is the aspect of Hinduism most difficult to understand".[64] Religions provide different ways of dealing with moral dilemmas. For example, there is no absolute prohibition on killing in Hinduism, which recognizes that it "may be inevitable and indeed necessary" in certain circumstances.[65] In monotheistic traditions, certain acts are viewed in more absolute terms, such as abortion or divorce.[a] Religion is not always positively associated with morality. Philosopher David Hume stated that, "the greatest crimes have been found, in many instances, to be compatible with a superstitious piety and devotion; Hence it is justly regarded as unsafe to draw any inference in favor of a man's morals, from the fervor or strictness of his religious exercises, even though he himself believe them sincere."[66] Religious value systems can diverge from commonly held contemporary moral positions, such as those on murder, mass atrocities, and slavery. For example, Simon Blackburn states that "apologists for Hinduism defend or explain away its involvement with the caste system, and apologists for Islam defend or explain away its harsh penal code or its attitude to women and infidels".[67] In regard to Christianity, he states that the "Bible can be read as giving us a carte blanche for harsh attitudes to children, the mentally handicapped, animals, the environment, the divorced, unbelievers, people with various sexual habits, and elderly women",[68] and notes morally suspect themes in the Bible's New Testament as well.[69][e] Christian apologists address Blackburn's viewpoints[70] and construe that Jewish laws in the Hebrew Bible showed the evolution of moral standards towards protecting the vulnerable, imposing a death penalty on those pursuing slavery and treating slaves as persons and not property.[71] Elizabeth Anderson holds that "the Bible contains both good and evil teachings", and it is "morally inconsistent".[72] Humanists like Paul Kurtz believe that we can identify moral values across cultures, even if we do not appeal to a supernatural or universalist understanding of principles - values including integrity, trustworthiness, benevolence, and fairness. These values can be resources for finding common ground between believers and nonbelievers.[73] Empirical analyses A number of studies have been conducted on the empirics of morality in various countries, and the overall relationship between faith and crime is unclear.[b] A 2001 review of studies on this topic found "The existing evidence surrounding the effect of religion on crime is varied, contested, and inconclusive, and currently no persuasive answer exists as to the empirical relationship between religion and crime."[74] Phil Zuckerman's 2008 book, Society without God, based on studies conducted during a 14-month period in Scandinavia in 2005–2006, notes that Denmark and Sweden, "which are probably the least religious countries in the world, and possibly in the history of the world", enjoy "among the lowest violent crime rates in the world [and] the lowest levels of corruption in the world".[75][c] Dozens of studies have been conducted on this topic since the twentieth century. A 2005 study by Gregory S. Paul published in the Journal of Religion and Society stated that, "In general, higher rates of belief in and worship of a creator correlate with higher rates of homicide, juvenile and early adult mortality, STD infection rates, teen pregnancy, and abortion in the prosperous democracies," and "In all secular developing democracies a centuries long-term trend has seen homicide rates drop to historical lows" with the exceptions being the United States (with a high religiosity level) and "theistic" Portugal.[76][d] In a response, Gary Jensen builds on and refines Paul's study.[77] His conclusion is that a "complex relationship" exists between religiosity and homicide "with some dimensions of religiosity encouraging homicide and other dimensions discouraging it". In April 2012, the results of a study which tested their subjects' pro-social sentiments were published in the Social Psychological and Personality Science journal in which non-religious people had higher scores showing that they were more inclined to show generosity in random acts of kindness, such as lending their possessions and offering a seat on a crowded bus or train. Religious people also had lower scores when it came to seeing how much compassion motivated participants to be charitable in other ways, such as in giving money or food to a homeless person and to non-believers Applied ethics refers to the practical application of moral considerations. It is ethics with respect to real-world actions and their moral considerations in the areas of private and public life, the professions, health, technology, law, and leadership.[1] For example, the bioethics community is concerned with identifying the correct approach to moral issues in the life sciences, such as euthanasia, the allocation of scarce health resources, or the use of human embryos in research.[2][3][4] Environmental ethics is concerned with ecological issues such as the responsibility of government and corporations to clean up pollution.[5] Business ethics includes questions regarding the duties or duty of 'whistleblowers' to the general public or their loyalty to their employers.[6] Applied ethics has expanded the study of ethics beyond the realms of academic philosophical discourse.[7] The field of applied ethics, as it appears today, emerged from debate surrounding rapid medical and technological advances in the early 1970s and is now established as a subdiscipline of moral philosophy. However, applied ethics is, by its very nature, a multi-professional subject because it requires specialist understanding of the potential ethical issues in fields like medicine, business or information technology. Nowadays, ethical codes of conduct exist in almost every profession

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