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| == '''[[Moral responsibility]]''' ==
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| '''Moral responsibility''' is an assignment of a duty or obligation to behave in a 'good' manner and refrain from behaving in a 'bad' manner. From a philosophical standpoint, the rationale behind 'good' and 'bad' is a subject for [[ethics]]<ref name=Shoemaker>
| | ==Footnotes== |
| {{cite web |author=David Shoemaker |title=Personal Identity and Ethics |work=The Stanford Encyclopedia of Philosophy (Spring 2014 Edition) |editor=Edward N. Zalta, ed |date=Feb 13, 2012 |url=http://plato.stanford.edu/entries/identity-ethics/ }}
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| </ref> and [[metaethics]].<ref name=SayreMcCord/> Stent provides four conditions for assigning moral responsibility, among them the "duties and obligations devolving from moral, legal, or ritual imperatives".<ref name=Stent/> In everyday life, obligation in this context is distinguished in part from milder demands for conformity like etiquette by the intense and insistent social pressure brought to bear upon those who deviate or threaten to deviate.<ref name=Hart0>
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| {{cite book |author=HLA Hart |title=The Concept of Law |url=http://books.google.com/books?id=53u8K7jNGioC&pg=PA86&lpg=PA86 |page=86 |isbn=0199644705 |year=2012 |publisher= Oxford University Press |edition=3rd }} Reprint of 1961 edition with introduction by Leslie Greene.
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| </ref> From an anthropological or sociological standpoint, the specifics of what is 'good' or 'bad', and the ways of enforcing acceptable behavior, vary considerably from one group to another.<ref name=Kleinman>
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| {{cite book |title=Normal and Abnormal Behavior in Chinese Culture |chapter=Moral rules |author=Richard W. Wilson |editor=A. Kleinman, T.Y. Lin, eds |pages=pp. 119-120 |url=http://books.google.com/books?id=JFnqr74bCxAC&pg=PA119 |isbn=9027711046 |year=1981 |publisher=Springer}}
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| The reference is to {{cite book |author=BF Skinner |title=Beyond Freedom and Dignity |url=http://books.google.com/books?id=CtF6FDfUcQoC&pg=PA128 |year=2002 |pages=p. 128 |isbn=1603844163 |publisher=Hackett Publishing |edition= Reprint of Knopf 1971 ed}}
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| </ref>
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| :"Social learning theorists...feel that the learning of moral rules is not culturally invariant, but is, rather, critically related to particular learning environments and to the distinctive normative code of the society in question. The major influences on moral development are what B.F. Skinner calls "contingencies of reinforcement"...culturally variable factors that explain why different peoples acquire different types of moral orientations."
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| 'Moral responsibility' is part of the interplay between the individual and their society, and study of this relationship is both a scientific and a philosophical investigation.<ref name=Kendler>
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| {{cite book |author=Howard H. Kendler |title=Amoral thoughts about morality |chapter=Nature's search for human values |url=http://books.google.com/books?id=b2XgltlsIAcC&pg=PA27 |pages=pp. 27 ''ff'' |isbn= 0398077924 |year=2008 |edition=2nd ed |publisher=Charles C Thomas}} | |
| </ref><ref name=Morgan>
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| {{cite book |title=Naturally Good: A Behavioral History of Moral Development from Charles Darwin to E.O. Wilson |author= John Henry Morgan |url=http://books.google.com/books?id=vTEH01s9BJIC&pg=PA1 |isbn=1929569130 |year=2005 |publisher=Cloverdale Press}} | |
| </ref>
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| :"The study of ethics is concerned not only with identification of societal values but with thinking logically about ethical challenges and developing practical approaches to moral problem solving. Other disciplines also are concerned with discovering society's moral precepts. For example, sociology and anthropology each study cultural norms."<ref name=Carper>
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| {{cite book |title=Understanding the law |chapter=The nature of ethical inquiry |url=http://books.google.com/books?id=fdgFAAAAQBAJ&pg=PA28 |pages=p. 28 |isbn=111179801X |publisher=Cengage Learning |year=2007 |edition=5th ed |author=Donald Carper, John McKinsey, Bill West}}
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| </ref> | |
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| A large part of the philosophical discussion of 'moral responsibility' is focused upon the logical implications (as distinct from the ascertainable facts, such as they may be) of whether or not humans actually are able to control their actions to some or another extent.<ref name=Vargas>
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| {{cite book |title=Building Better Beings: A Theory of Moral Responsibility |author=Manuel Vargas |quote=[There are] other legitimate worries one can have about responsibility. For example, one could be worried about the consequences of reductionism of the mental (including whether our minds do anything, or whether they are epiphenomenal byproducts of more basic causal processes). Alternately, one might be worried that specific results in some or another science (usually, neurology but sometimes psychology) show that we lack some crucial power necessary for moral responsibility....|isbn=0191655775 |year=2013 |publisher=Oxford University Press |url=http://books.google.com/books?id=S21oAgAAQBAJ&pg=PA10&lpg=PA10 |pages=p. 10}}
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| </ref><ref name=Cane0/> Resolution of that issue is the philosophical subject of [[free will]], a continuing debate that began millennia ago and seems destined to continue indefinitely. It is known that humans' control over their actions is limited in some circumstances, and there is debate over the role of moral responsibility where there is only curtailed agency.
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| ''[[Moral responsibility|.... (read more)]]''
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| ! style="text-align: center;" | [[Moral responsibility#References|notes]]
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Theater in the round refers to theatrical performance space in which the audience sits on most or all sides of the stage (as opposed to the customary proscenium stage in which the performers face the audience, or the thrust stage where the audience sits on three sides).
Theaters in the round were common in ancient times, and although it never fell completely into disuse, the modern theater as it developed in Europe and America, generally favoured the proscenium theatre, which allows for grander productions. When the theater in the round format was revived in the mid-twentieth century, it was considered avant garde and progressive.
One advantage of theatres in the round is that they can dramatically reduce the need for lavish or complicated sets, in terms of curtains and scenery. A disadvantage is the extra staging considerations. Rather than the actors being able to focus to one direction, the director and set designer have to consider what the production will look like from different points of view, and how to eliminate or at least reduce the problem of characters having their backs to the audience.
The Stephen Joseph Theatre[1] in Scarborough, North Yorkshire was the UK's first theatre in the round.[2]
Alienation effect vs. Stanislovski technique
Theater in the round is a particularly appropriate setting for staging of dramas using Bertolt Brecht's alienation effect[3], which stands in opposition to the more traditional Stanislovski technique
[4] in drama. Whereas the Constantin Stanislavski school of acting attempts to immerse the audience so deeply in belief of its characters that they can imagine themselves as the character, the Brechtian alienation effect deliverately tries to remind the audience that this is a fictional representation. Alienation techniques include tactics as obvious as displaying placards or posters around the set. With theater in the round, merely keeping the audience lit so that each audience member is constantly aware of the rest of the audience can act as an alienation technique.
Notes
- ↑ Wikipedia has more information about the Stephen Joseph Theatre.
- ↑
New Vic Theatre: 'Theatre-in-the-Round'. Accessed January 24, 2021.
- ↑
Alienation Effect in Encyclopedia Britannica online.
- ↑
The book "An Actor Prepares" was first published in 1936 and is the first volume of the translations of Constantin Stanislavski's books on acting, which were published as a trilogy in English, though originally meant to be published as two books in Russian.
