Editing Mores (section)

==Anthropology==
{{Conservatism sidebar}}
The meaning of all these terms extend to all customs of proper behavior in a given society, both religious and profane, from more trivial [[convention (norm)|conventional]] aspects of [[custom (law)|custom]], [[etiquette]] or [[politeness]]—"folkways" enforced by gentle [[social pressure]], but going beyond mere "folkways" or conventions in including [[moral code]]s and notions of [[justice]]—down to strict [[taboo]]s, behavior that is unthinkable within the society in question, very commonly including [[incest]] and [[murder]], but also the commitment of outrages specific to the individual society such as [[blasphemy]]. Such religious or sacral customs may vary. Some examples include [[funeral|funerary services]], [[matrimony|matrimonial services]]; [[circumcision]] and [[Tzniut|covering of the hair]] in Judaism, Christian [[Ten Commandments]], [[New Commandment]] and the [[sacraments]] or for example [[baptism]], and [[Protestant work ethic]], [[Shahada]], [[Salah|prayer]], [[Zakat|alms]], [[Ramadan|the fast]] and [[Hajj|the pilgrimage]] as well as [[Modesty#Islam|modesty]] in Islam, and [[religious diet]].

While [[cultural universals]] are by definition part of the ''mores'' of every society (hence also called "empty universals"), the customary norms specific to a given society are a defining aspect of the [[cultural identity]] of an [[ethnicity]] or a [[nation]]. Coping with the differences between two sets of cultural conventions is a question of [[intercultural competence]].

Differences in the ''mores'' of various nations are at the root of [[ethnic stereotype]], or in the case of reflection upon one's own ''mores'', autostereotypes.

The customary norms in a given society may include [[indigenous land rights]]{{dubious|date=June 2021}}, [[honour]], [[filial piety]], [[customary law]] and the [[customary international law]] that affects countries who may not have codified their customary norms. Land rights of indigenous peoples is under customary land tenure, its a system of arrangement in-line with customs and norms.{{citation needed|date=June 2021}}  This is the case in colonies. An example of a norm is an culture of honor exists in some societies, where the [[family life|family]] is viewed as the main source of honor and the conduct of family members reflects upon their [[family honor]]. For instance some writers say in Rome to have an honorable stance, to be equals with someone, existed for those who are most similar to one another (family and friends) this could be due to the competing for public recognition and therefore for personal and public honor, over rhetoric, sport, war, wealth and virtue.<ref>{{cite web |last1=McKay |first1=Brett and Kate |title=Does Stoicism Extinguish the Fire of Life? |url=https://www.artofmanliness.com/articles/does-stoicism-extinguish-the-fire-of-life/ |website=www.artofmanliness.com |access-date=25 March 2021 |date=28 October 2018 |quote=Rome was thus not only an honor culture, but a contest culture... Romans competed both with the living and the dead. They strove to not only live up to the good name of their ancestors, but to surpass them in glory. And while we moderns think it gauche to compete with one's family and friends, the Romans thought these peers made the best fellow competitors, for they were equals with whom one shared the most in common... Romans competed over who was most skilled and excellent in rhetoric, in sports, in war, in wealth, and in virtue — particularly the defining quality of manhood: courage... The Roman legionary strove not only for personal honor, but for public recognition; ancient Rome offered many different awards and commendations, and soldiers competed strenuously for them all.}}</ref> To protrude, stand out, be recognized and demonstrate this "A Roman could win such a "competition" by pointing to past evidences of their honor" and "Or, a critic might be refuted by one's performance in a fresh showdown in which one's bona fides could be plainly demonstrated."<ref>{{cite web |last1=McKay |first1=Brett and Kate |title=Does Stoicism Extinguish the Fire of Life? |url=https://www.artofmanliness.com/articles/does-stoicism-extinguish-the-fire-of-life/ |website=www.artofmanliness.com |access-date=25 March 2021 |date=28 October 2018 |quote="A Roman could win such a "competition" by pointing to past evidences of their honor; this was a culture in which politicians shamed political opponents or bolstered the credibility of their own arguments by tearing open their tunic to reveal scars earned in defense of the republic. Or, a critic might be refuted by one's performance in a fresh showdown in which one's bona fides could be plainly demonstrated."}}</ref> Honor culture only can exist if the society has for males the shared code, a standard to uphold, guidelines and rules to follow, do not want to break those rules and how to interact successfully and to engage, this exists within a "closed" community of equals.<ref>{{cite web |last1=McKay |first1=Brett and Kate |title=Does Stoicism Extinguish the Fire of Life? |url=https://www.artofmanliness.com/articles/does-stoicism-extinguish-the-fire-of-life/ |website=www.artofmanliness.com |access-date=25 March 2021 |date=28 October 2018 |quote="An honor culture can only function in a society in which there is a shared code - clear rules, standards and expectations for interaction and engagement - and within a closed community of equals."}}</ref>

Filial piety is ethics towards one's family, as Fung Yu-lan states "the ideological basis for traditional [Chinese] society" and according to Confucious repay a burden debt back to ones parents or caregiver but its also traditional in another sense so as to fulfill an obligation to ones own ancestors, also to modern scholars it suggests extends an attitude of respect to superiors also, who are deserving to have that respect.<ref>{{Cite journal |last=Cong |first=Y. |year=2004 |title=Doctor{{en dash}}family{{en dash}}patient Relationship: The Chinese Paradigm of Informed Consent |journal=[[The Journal of Medicine and Philosophy]] |volume=29 |issue=2 |doi=10.1076/jmep.29.2.149.31506 |pmid=15371185 |pages=149{{en dash}}78}}</ref><ref>{{Cite journal |last1=King |first1=A.Y. |last2=Bond |first2=M.H. |editor-last1=Tseng |editor-first=W.S. |editor-last2=Wu |editor-first2=D.Y.H. |year=1985 |title=The Confucian Paradigm of Man: A Sociological View |journal=Chinese Culture and Mental Health |pages=2{{en dash}}45 |publisher=[[Academic Press]]}}</ref><ref>{{cite journal |last=Kwan |first=K.L.K. |year=2000 |title=Counseling Chinese peoples: Perspectives of Filial Piety |journal=Asian Journal of Counseling |volume=7 |issue=1 |url=http://hkier.fed.cuhk.edu.hk/journal/wp-content/uploads/2009/10/ajc_v7n1_23-41.pdf |pages=23{{en dash}}41}}</ref>