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Adopting some principles of ideational analysis is suitable for answering the primary question of this paper: How does the introduction of welfare-to-work programs and the enforcement of lone mothers' employability in Ontario social assistance policy parallel cultural shifts in dominant moral codes of mothering?
And since moral codes are not universal but rather differentially constructed in different cultures that are varyingly modern, what is moral about mothering in one society may not be the case in another (Liamputtong 2006; Rachels 1986) and may be highly contested (Brock 2003).
Drawing on assumptions of ideational analysis, this conceptualization of moral codes of mothering, and secondary research, I now turn to how different ideas about mothering are codified in wider culture and become imbricated within social assistance policy change in Ontario with particular consequences.
In a day when global communications bring the world to our living rooms and when many political structures are fragmenting, Walzer explains how existing moral codes relate between local (maximalist) and international (minimalist) levels through a "thin" abstracted idea of universal moral concepts.
Bundling has been rekindled by a spark from a new moral code.
One of the main differences between Topsell's and Bernard's approaches lies in the way each explained Ruth's moral code in initiating the threshing floor scene.
Following Reay, I would like to suggest that one cannot speak about a strict moral code that separated the middle from the lower classes, a code which included "bundling" as one of its features.
The idea that collective preferences and moral codes form as individuals adjust their decisions to others' behavior is not new, but until recently it has been relegated to the fringes of economics research, remarks Joseph Harrington, an economist at Johns Hopkins University in Baltimore, Md.
He insisted that White House activities violated neither legal nor moral codes.
Lack of discipline, respect and lack of a spiritual or moral code, seems to me to be the recipe these days which leads to "strange oaths and quick quarrels" for so many young people, all too often fuelled by alcohol and or drugs.
Urbain Leblanc's letter and Michael Coren's column in March seem to reflect much the same view of imposing one's moral code on others.
I differ with those two; I want to impose my own moral code on everyone who belongs to the society of which I am a member, though anyone who likes may decline membership.