Charlee Sharpsteen is a Lindenwood student and St. Louis based digital illustrator who likes to create bold and bright works often playing with light and storytelling.
The tradition of enforcing private property through violence is truly ancient,
and goes back thousands of years to the first civilizations. There exists a
prevailing attitude that contemporary culture is more “civilized” than the first
organized societies – and while it’s true in some ways, our laws are still
remarkably similar to those practiced in antiquity. In the following essay, I
analyze the Law Code of Hammurabi and examine its parallels to the way laws
function today. First, I will provide context for the technological advances
that made the first city-states possible, then give a cultural and economic
overview of the Babylonian civilization of which Hammurabi was king. I will then
look at specific laws and attempt to determine the values that guide them and
their purpose within the functioning of the Babylonian state. The ethical
analysis that follows will be through the lens of private property, the state’s
monopoly on violence, and the moral dilemma of good and evil.
This paper examines the moral formation of the protagonist of the film The
Secret Life of Walter Mitty (2013) through the framework of Aristotelian virtue
ethics. Though extensive research has been conducted on the use of film as a
vehicle for moral education and a tool for ethics pedagogy, there exists a
demonstrable gap in research which applies the principles of virtue ethics to
character analysis in film. This paper presents a scene-based, qualitative
analysis comparing the actions of the main character to the model of habituation
of virtue as presented in The Nicomachean Ethics by Aristotle. In observing the
state of the protagonist's moral posture chronologically, it will be
demonstrated that his character arc engages with familiar virtue ethics concepts
such as habituation (ethos), disposition (hexis), practical wisdom (phronesis),
friendship (philia), contemplation (theōria), and ultimately eudaimonia. The
concluding arguments will present Walter Mitty’s moral development as a roadmap
to understanding his personal journey to eudaimonia through habituation,
supportive friendships, and engagement with reality. Finally, a film analysis
framework constructed on the tenets of virtue ethics will be proposed using this
film as a case study. The analysis in this paper is intended to contribute to
evolving conversations surrounding film philosophy, ethics pedagogy, and
narrative screenwriting by encouraging contemporary filmmakers to adopt similar
patterns of character formation which can depict authentic human flourishing on
screen.
How far would you go (or not go) to protect yourself from risky sexual
behaviors? Additionally, what influence does our gender identity and
socialization have on these decisions? In the current series of studies, a
story-driven safe-sex behavioral assessment was developed and administered to
participants to assess the relationships amongst psychological indices, personal
values, and sexual health. This research confirms the validity of an instrument
that queries sensitive data while controlling for social desirability concerns.
The applications of this research are especially pertinent to improving upon
interpersonal communication, sexual health education, and women’s sexual health
advocacy.
The tradition of enforcing private property through violence is truly ancient,
and goes back thousands of years to the first civilizations. There exists a
prevailing attitude that contemporary culture is more “civilized” than the first
organized societies – and while it’s true in some ways, our laws are still
remarkably similar to those practiced in antiquity. In the following essay, I
analyze the Law Code of Hammurabi and examine its parallels to the way laws
function today. First, I will provide context for the technological advances
that made the first city-states possible, then give a cultural and economic
overview of the Babylonian civilization of which Hammurabi was king. I will then
look at specific laws and attempt to determine the values that guide them and
their purpose within the functioning of the Babylonian state. The ethical
analysis that follows will be through the lens of private property, the state’s
monopoly on violence, and the moral dilemma of good and evil.
Readers of Charles Dickens both celebrate and criticize his characters, who are
paramount among the quintessential aspects of his writing. His industrial novel
Hard Times bears particularly the weight of such criticism in its portrayal of
Stephen Blackpool, one of the Coketown factory Hands. Scholars have complained
that Blackpool exemplifies, in too boring or didactic a manner, the typical
virtues of the Victorian era, such as saintliness, humility, and long-suffering
(Spector 365), and that his character lacks the necessary traits to compel and
inspire readers.
Such a critique has prompted the following research and analysis. Using
formalist observation of diction and semantic style within the novel, as well as
historicist commentary on Dickens’s own authorial situation, my goal is to argue
that Blackpool is neither a flat nor ineffective character. Instead, I suggest
that the moral fable style of Hard Times lends itself to both realism and
satire. In other words, by using this framework, Dickens effectively crafts
complex, flawed human characters and connects them under a diagnostic rhetorical
mission that critiques society and its reduction of humans to mere parts. My
research is supported by analysis of Roman Jakobson and Kenneth Burke and their
explanations of literary devices such as metonymy, which identifies a whole by
one of its parts. I conclude that, by using metonymy himself, Dickens draws
attention to, and therefore censures, a governmental and educational system that
stifles human individuality
This paper examines the moral formation of the protagonist of the film The
Secret Life of Walter Mitty (2013) through the framework of Aristotelian virtue
ethics. Though extensive research has been conducted on the use of film as a
vehicle for moral education and a tool for ethics pedagogy, there exists a
demonstrable gap in research which applies the principles of virtue ethics to
character analysis in film. This paper presents a scene-based, qualitative
analysis comparing the actions of the main character to the model of habituation
of virtue as presented in The Nicomachean Ethics by Aristotle. In observing the
state of the protagonist's moral posture chronologically, it will be
demonstrated that his character arc engages with familiar virtue ethics concepts
such as habituation (ethos), disposition (hexis), practical wisdom (phronesis),
friendship (philia), contemplation (theōria), and ultimately eudaimonia. The
concluding arguments will present Walter Mitty’s moral development as a roadmap
to understanding his personal journey to eudaimonia through habituation,
supportive friendships, and engagement with reality. Finally, a film analysis
framework constructed on the tenets of virtue ethics will be proposed using this
film as a case study. The analysis in this paper is intended to contribute to
evolving conversations surrounding film philosophy, ethics pedagogy, and
narrative screenwriting by encouraging contemporary filmmakers to adopt similar
patterns of character formation which can depict authentic human flourishing on
screen.
This article explores how ordinary people can be pulled into extremist movements
and what psychological forces drive that process. It looks at three
perspectives: social identity theory, which explains how group belonging shapes
behavior, identity development, which shows how people searching for meaning may
find it in extremist causes; and social neuroscience, which connects
radicalization to brain activity linked to fear, loyalty, and moral judgement.
Together, these approaches show that radicalization is not simply about ideology
but about identity, emotion, and belonging. By understanding these dynamics, we
can find better ways to prevent extremism and promote healthier, more inclusive
communities.
How far would you go (or not go) to protect yourself from risky sexual
behaviors? Additionally, what influence does our gender identity and
socialization have on these decisions? In the current series of studies, a
story-driven safe-sex behavioral assessment was developed and administered to
participants to assess the relationships amongst psychological indices, personal
values, and sexual health. This research confirms the validity of an instrument
that queries sensitive data while controlling for social desirability concerns.
The applications of this research are especially pertinent to improving upon
interpersonal communication, sexual health education, and women’s sexual health
advocacy.
The tradition of enforcing private property through violence is truly ancient,
and goes back thousands of years to the first civilizations. There exists a
prevailing attitude that contemporary culture is more “civilized” than the first
organized societies – and while it’s true in some ways, our laws are still
remarkably similar to those practiced in antiquity. In the following essay, I
analyze the Law Code of Hammurabi and examine its parallels to the way laws
function today. First, I will provide context for the technological advances
that made the first city-states possible, then give a cultural and economic
overview of the Babylonian civilization of which Hammurabi was king. I will then
look at specific laws and attempt to determine the values that guide them and
their purpose within the functioning of the Babylonian state. The ethical
analysis that follows will be through the lens of private property, the state’s
monopoly on violence, and the moral dilemma of good and evil.
Readers of Charles Dickens both celebrate and criticize his characters, who are
paramount among the quintessential aspects of his writing. His industrial novel
Hard Times bears particularly the weight of such criticism in its portrayal of
Stephen Blackpool, one of the Coketown factory Hands. Scholars have complained
that Blackpool exemplifies, in too boring or didactic a manner, the typical
virtues of the Victorian era, such as saintliness, humility, and long-suffering
(Spector 365), and that his character lacks the necessary traits to compel and
inspire readers.
Such a critique has prompted the following research and analysis. Using
formalist observation of diction and semantic style within the novel, as well as
historicist commentary on Dickens’s own authorial situation, my goal is to argue
that Blackpool is neither a flat nor ineffective character. Instead, I suggest
that the moral fable style of Hard Times lends itself to both realism and
satire. In other words, by using this framework, Dickens effectively crafts
complex, flawed human characters and connects them under a diagnostic rhetorical
mission that critiques society and its reduction of humans to mere parts. My
research is supported by analysis of Roman Jakobson and Kenneth Burke and their
explanations of literary devices such as metonymy, which identifies a whole by
one of its parts. I conclude that, by using metonymy himself, Dickens draws
attention to, and therefore censures, a governmental and educational system that
stifles human individuality
This paper examines the moral formation of the protagonist of the film The
Secret Life of Walter Mitty (2013) through the framework of Aristotelian virtue
ethics. Though extensive research has been conducted on the use of film as a
vehicle for moral education and a tool for ethics pedagogy, there exists a
demonstrable gap in research which applies the principles of virtue ethics to
character analysis in film. This paper presents a scene-based, qualitative
analysis comparing the actions of the main character to the model of habituation
of virtue as presented in The Nicomachean Ethics by Aristotle. In observing the
state of the protagonist's moral posture chronologically, it will be
demonstrated that his character arc engages with familiar virtue ethics concepts
such as habituation (ethos), disposition (hexis), practical wisdom (phronesis),
friendship (philia), contemplation (theōria), and ultimately eudaimonia. The
concluding arguments will present Walter Mitty’s moral development as a roadmap
to understanding his personal journey to eudaimonia through habituation,
supportive friendships, and engagement with reality. Finally, a film analysis
framework constructed on the tenets of virtue ethics will be proposed using this
film as a case study. The analysis in this paper is intended to contribute to
evolving conversations surrounding film philosophy, ethics pedagogy, and
narrative screenwriting by encouraging contemporary filmmakers to adopt similar
patterns of character formation which can depict authentic human flourishing on
screen.
This article explores how ordinary people can be pulled into extremist movements
and what psychological forces drive that process. It looks at three
perspectives: social identity theory, which explains how group belonging shapes
behavior, identity development, which shows how people searching for meaning may
find it in extremist causes; and social neuroscience, which connects
radicalization to brain activity linked to fear, loyalty, and moral judgement.
Together, these approaches show that radicalization is not simply about ideology
but about identity, emotion, and belonging. By understanding these dynamics, we
can find better ways to prevent extremism and promote healthier, more inclusive
communities.