http://en.wikipedia.org/wiki/Ethics

Descriptive ethics: What do people think is right?

Normative (prescriptive) ethics: How should people act?

Applied ethics: How do we take moral knowledge and put it into practice?

Meta-ethics: What does 'right' even mean?

http://en.wikipedia.org/wiki/Descriptive_ethics Observations by descriptive ethics are often used as arguments for moral relativism (a meta-ethical theory about the nature of right and wrong). Observers often note the moral and ethical diversity between individuals and human cultures, and point to this diversity as supporting the theory that right and wrong are not absolute but relative. Most commonly, morality is seen as relative to culture (an aspect of cultural relativism); sometimes it is seen as relative to each individual. This, combined with the observation that it has not, throughout human history, been possible to find consensus on a single moral code, is often taken to support the thesis that morality is a social construct, and thus relative to its users and their beliefs and values...

http://sv.wiktionary.org/wiki/ledstj%C3%A4rna
http://www.philosophynow.org/
http://www.philosophynow.org/issue80/80botzbornstein.htm What Does It Mean To Be Cool?
The aesthetics of cool developed mainly as a behavioral attitude practiced by black men in the United States at the time of slavery. Slavery made necessary the cultivation of special defense mechanisms which employed emotional detachment and irony. A cool attitude helped slaves and former slaves to cope with exploitation or simply made it possible to walk the streets at night. During slavery, and long afterwards, overt aggression by blacks was punishable by death. Provocation had to remain relatively inoffensive, and any level of serious intent had to be disguised or suppressed. So cool represents a paradoxical fusion of submission and subversion. It’s a classic case of resistance to authority through creativity and innovation.
... Epictetus the Stoic posited a strict difference between those things that depend on us and those things that do not depend on us, and advocated developing an attitude of regarding the things we can’t influence as unimportant. What depends upon us are our impulses, passions, attitudes, opinions, desires, beliefs and judgments. These things we must improve. Everything that cannot be controlled by us – death, the actions of others, or the past, for examples – should leave us indifferent. Through this insight that all the things upon which we have no influence are best neglected, a ‘cool’ attitude is nurtured.
... Once again, coolness is a matter of balance; or more precisely, of negotiating a way to survive in a paradoxical condition. It’s about maintaining control while never looking as though you might have lost control. All this is why losing and still keeping a straight face is probably the coolest behavior one can imagine.
... This paradox of the need for self-control in the face of a lack of control nurtured a cool attitude. Thus, instead of revelling in either total control or total detachment, the aesthetics and ethics of cool fractures and alienates in order to bring forward unusual constellations of ideas and actions. In a phrase: the cool person lives in a constant state of alienation.

http://www.philosophynow.org/issue45/45tangenes.htm The View from Mount Zapffe
Born in the arctic city of Tromsø, in Norway, Zapffe was a luminous stylist and wit, whose Law examination paper (1923) – in rhyming verse...
... Yet only rarely do persons lose their minds through this realisation, as our brains have evolved a strict regime of self-censorship – better known as ‘civilisation.’ Betraying a debt to Freud, Zapffe expands on how “most people learn to save themselves by artificially limiting the content of consciousness.” So, ‘isolation’ is the repression of grim facts by a code of silence; ‘anchoring,’ the stabilising attachment to specific ends; ‘distraction,’ the continuous stream of divertive impressions; and ‘sublimation,’ the conversion of anguish into uplifting pursuits, like literature and art. The discussion is sprinkled with allusions to the fate of Nietszche: the poster case, as it were, of seeing too much for sanity.
... This prophet of doom, an heir to the visionary caveman, will be as ill-fated. For his word, which subverts the precept to “be fruitful, and multiply, and replenish the earth,” is not to please his fellow man: “Know yourselves – be infertile, and let the earth be silent after ye.”
...  “The human race come from Nothing and go to Nothing. Above that, there is Nothing.” At the close of his last major writing, Zapffe answers all who despair of this view.
“ ‘Unfortunately,’ rues the playful pessimist, ‘I cannot help you. All I have for facing death myself, is a foolish smile.’ ”