To see the other types of publications on this topic, follow the link: Doctrine of Virtue.
Journal articles on the topic 'Doctrine of Virtue'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Doctrine of Virtue.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Skultety, Steven C. "Aristotle on Virtue as Mean State." Ancient Philosophy 42, no. 2 (2022): 493–508. http://dx.doi.org/10.5840/ancientphil202242233.
Full textAbstract:
Aristotle’s Doctrine of the Mean is often interpreted as a map of how character virtues are constituted. Taken in this way, critics argue that the Doctrine fails to describe accurately the specific virtues analyzed in books 3 to 5 of the Nicomachean Ethics. I argue that Aristotle does not offer the Doctrine as a map, but rather as a legend in terms of which any explication of a character virtue should be given. This interpretation resolves a number of interpretative problems in the Ethics and sheds light on the way the Doctrine does, and does not, guide action.
2
González Cea, David María. "Metafísica de la humildad en las Empresas Morales de Juan de Borja." IMAGO. Revista de Emblemática y Cultura Visual, no. 13 (February 1, 2022): 53. http://dx.doi.org/10.7203/imago.13.21471.
Full textAbstract:
Abstract: The Hispanic emblematic tradition possesses a deep doctrine both moral and political. Its symbolics explanation of virtues rests on a metaphysical background. It is possible and advisable a metaphysical reading of Empresas Morales by Juan de Borja, as well as his other main works. In them, an implied Philosophy is portrayed through images and Latin mottos. This is specially reinforced in the exposition of the virtue of humility.
 KEYWORDSImprese; Empresas Morales; Juan de Borja; Doctrine; Metaphysical background; Humility.
 Resumen: La tradición emblemática hispánica posee una profunda doctrina moral y política. Su exposición simbólica de las virtudes descansa sobre un trasfondo metafísico. Es posible y conveniente una lectura metafísica de las Empresas Morales de Juan de Borja, como de otras obras sapienciales. En ellas, a través de imágenes y lemas latinos, se representa una filosofía sobreentendida. Esto se confirma de manera especial en la exposición de la virtud de la humildad.
3
Klemm, Matthew. "Medicine and Moral Virtue in the Expositio Problematum Aristotelis of Peter of Abano." Early Science and Medicine 11, no. 3 (2006): 302–35. http://dx.doi.org/10.1163/157338206778144419.
Full textAbstract:
AbstractThis paper examines a set of questions concerning moralia in Peter of Abano's Expositio Problematum (1310) and shows that its author takes a naturalistic approach, heavily reliant on medical doctrine, to propose that not only the lower virtues, but also those dependent on the rational soul, are closely tied to physiological states. For the irrational soul, this close connection with the body is not surprising. However, in the case of the rational virtues, the dependence on the body is more unusual and offers a significant example of Peter's application of medical doctrine beyond the established bounds of the discipline. His is a very different approach to human virtue than that of his contemporaries, and it blurs the distinction between moral virtue and natural virtue throughout his exposition. At the same time, this commentary offers insight into Peter's broader position on the soul.
4
Appolonov, Alexey. "The Virtue of Religion in the Ethics of Thomas Aquinas." Ethical Thought 24, no. 2 (2024): 34. https://doi.org/10.21146/2074-4870-2024-24-2-34-46.
Full textAbstract:
The article discusses the problems related to Thomas Aquinas’ adaptation of the Ciceronian doctrine of the virtue of religion as a “potential part” of the virtue of justice. Thomas was developing his ethical system on the basis of the fundamental principles and concepts of the moral philosophy of Aristotle and other classical thinkers, but this work was carried out primarily for the benefit of Christian theology. Accordingly, his most important task was to harmonize such principles and concepts with the requirements of the biblical monotheistic worldview. Formulating his doctrine of the virtues of religion, Aquinas intensively consulted Cicero’s writings, from which he borrowed, among other things, the very definition of religion. However, it was impossible to integrate some aspects of Cicero’s teaching into the Thomas’ ethics. Cicero believed that the virtue of religion, like other virtues associated with justice, was natural and acquired in the Aristotelian sense of habituation. For his part, Thomas, following his basic theological principles, strongly connected the virtue of religion with theological virtues, as a result of which it had to be considered as a supernatural infused virtue. Not recognizing the naturalness of the virtue of religion, Thomas, nevertheless, was ready to admit the naturalness of religious behavior, which finds expression in certain actions (prayer, sacrifice, etc.). This (partially paradoxical) approach appears to be an attempt to reconcile the theory with the empirically observed universality of particular religious practices, as well as a kind of homage to the classical philosophical tradition.
5
Pinzani, Alessandro. "Do We Need a Metaphysics of Morals?" Dialogue and Universalism 31, no. 3 (2021): 249–64. http://dx.doi.org/10.5840/du202131355.
Full textAbstract:
This paper argues that Kant’s project of a metaphysics of morals represents a normative ideal grounded on the core ideas of Enlightenment. In the first section, it analyzes Kant’s concept of metaphysical principles of morals by establishing a connection between a metaphysics of morals and Kant’s concept of metaphysics in general and of metaphysics of nature in particular. It then discusses what is metaphysical in the Doctrine of Right and the Doctrine of Virtue. In its last section, it tackles the question of whether a non-metaphysical reading of Kant’s doctrines of right and of virtue is desirable if we want to remain faithful to Kant’s Enlightenment project.
6
Leonardo, Mattana Ereño. "Reseña de: Carmelo Alessio Meli, Kant e la possibilità dell'etica. Lettura critico-sistematica dei Primi principi metafisici della dottrina della virtù, Mimesis, Milán, 2016." Con-Textos Kantianos. International Journal of Philosophy 1, no. 5 (2017): 485–96. https://doi.org/10.5281/zenodo.807357.
Full textAbstract:
<strong>Kant y la posibilidad de la ética. Lectura crítico-sistemática de los <em>Principios metafísicos de la doctrina de la virtud</em>.</strong> <strong>Kant and the possibility of ethics. A critical-systematic reading of <em>Metaphysical First Principles of the Doctrine of Virtue</em></strong>. Leonardo Mattana Ereño· Universidad Autónoma de Madrid, España <strong>Reseña de: Carmelo Alessio Meli, <em>Kant e la possibilità dell’etica. Lettura critico-sistematica dei </em>Primi principi metafisici della dottrina della virtù, Mimesis, Milán, 2016, 324 pp., ISBN: 978-88-5753-333-9.</strong>
7
Makarova, Irina. "Piety: the Lost Virtue of Aristotle?" Philosophy. Journal of the Higher School of Economics V, no. 1 (2021): 15–32. http://dx.doi.org/10.17323/2587-8719-2021-1-15-32.
Full textAbstract:
This paper examines the problem of piety in the philosophy of Aristotle. It is known that the piety (εὐσέβεια, ὁσιότης) was one of the most important virtues both in the ethos of ancient culture in general, and in philosophical discourse in particular. Moreover, the philosophical understanding of this virtue (starting with Pythagoras, Xenophanes, Heraclitus) often came into conflict with the traditional dogmatic understanding: both sides challenged the right to the only true knowledge of God. In this confrontation, Aristotle occupies a special place. If practically every philosopher of Antiquity (from Thales to Proclus) did not ignore this problem, Aristotle does not even have a very brief mention of piety. Researchers have noted that in Aristotle the piety is not on the list of ethical or dianoetic virtues. However, the idea of piety tends to correlate with the doctrine of god. We know that the Aristotle had elaborated doctrine of god. Therefore, of particular interest is the question of why Aristotle does not discuss the “practical consequences” of correct knowledge about god, i.e. piety. In this article, based on ethical treatises, there is an overview of main versions of why this virtue disappears from Aristotle's field of vision. It is suggested that this virtue is not excluded by Aristotle but is deliberately hushed up. The author of the article considers in what ethical and dianoetic virtues one can find traces of the “lost virtue of piety.
8
Toner, Christopher. "The Virtues (and a Few Vices) of Daniel Russell's Practical Intelligence and the Virtues." Journal of Moral Philosophy 8, no. 3 (2011): 453–68. http://dx.doi.org/10.1163/174552411x591366.
Full textAbstract:
AbstractDaniel Russell's Practical Intelligence and the Virtues is principally a defense of the Aristotelian claim that phronesis is part of every unqualified virtue—a defense of what Russell calls "hard virtue theory" and "hard virtue ethics." The main support for this is the further claim that we would be unable to act well reliably, or form our character reliably, without phronesis performing its "twin roles": correctly identifying the mean of each virtue, and integrating the mean of each virtue with those of others so as to enable us to act in an overall virtuous manner. In following Russell's argument for these claims, we find much else of interest, including a persuasive account of right action and a resurrection of the old doctrine of cardinal virtues. Here I seek first to give readers a sense of the range and depth of this important book by summarizing the main lines of its argument. But I also raise some critical points, the most substantive of which concern his treatments of the unity of the virtues and of responsibility for character.
9
Roh, Young-ran. "Kant’s Doctrine of Virtue as the Moral Doctrine of Ends." Journal of Korean Philosophical Society 149 (February 28, 2019): 133–55. http://dx.doi.org/10.20293/jokps.2019.149.133.
Full text
10
Mele, Domènec. "Loyalty in Business: Subversive Doctrine or Real Need?" Business Ethics Quarterly 11, no. 1 (2001): 11–26. http://dx.doi.org/10.2307/3857866.
Full textAbstract:
Abstract:Loyalty within the firm, though praised by some, is criticized by others. An analysis of the historical and current significance of the concept of loyalty can aid in both understanding its critics and responding to them. Loyalty in the business world is generally understood in three ways: i) transactional retention, ii) sentimental attraction, and iii) willingness to commit oneself. In the third type, the commitment to adhere to a person, cause, or institution may contribute to human flourishing and therefore generate the human virtue of loyalty. The human virtue of loyalty is as far from fanaticism as it is from the betrayal of legitimate commitments freely undertaken. As with all virtues, its content must be rationally determined. Loyalty thus understood enhances the humanity of both persons and business firms and contributes to heightened cohesion and cooperation within the firm. Moreover, according to some recent research, managing a business on the basis of loyalty can enhance economic results.
11
Kaczor, Christopher. "Thomas Osborne on Thomas Aquinas on the Virtues." Thomist: A Speculative Quarterly Review 88, no. 1 (2024): 99–103. http://dx.doi.org/10.1353/tho.2024.a914474.
Full textAbstract:
Abstract: Thomas Osborne's Thomas Aquinas on Virtue offers readers a judicious and comprehensive account of Aquinas's teaching on infused and acquired virtues. Osborne puts that teaching in its original context by showing how Aquinas transforms the Augustinian understanding of virtue found in Lombard's Sentences by means of the recently rediscovered Aristotelian teaching on virtue. In drawing on the full range of Aquinas's discussion of virtue, neglecting neither the Scripture commentaries nor Aristotle commentaries, Osborne brings into a harmonious whole the obiter dicta remarks of Aquinas found in so many different works. It will be of great use to professors and graduate students seeking to understand the whole of this doctrine which is expressed in so many different works in Aquinas's opera omnia .
12
DeSpain, Benjamin. "Quaestio Disputata: Aquinas’s Virtuous Vision of the Divine Ideas." Theological Studies 81, no. 2 (2020): 453–66. http://dx.doi.org/10.1177/0040563920930198.
Full textAbstract:
Paul DeHart has recently proposed that Thomas Aquinas did not elaborate on the ethical and anthropological implications of his position on the divine ideas. The author challenges DeHart’s interpretive assumption by demonstrating that Thomas consciously and deliberately extended the divine ideas into his vision of virtue through a network of subtle allusions to the doctrine in the Summa Theologiae. Specifically, the article considers the place of the divine ideas in Thomas’s appeal to Macrobius’s categorical division of the cardinal virtues into political, purifying, purified-in-mind, and exemplar. It further examines the relation of this gradation of virtue to Thomas’s thought on the ontological correlation between each person’s creational formation and the eschatological perfection of virtue.
13
Carvallo Monsalve, Yanary Emelina, and Nelson José Henríquez Almarza. "Aristothelic ethics as a competitive management strategy for Msmes in the province of El Oro." Revista Metropolitana de Ciencias Aplicadas 3, no. 2 (2020): 105–11. http://dx.doi.org/10.62452/5737vq55.
Full textAbstract:
This research intends through a documentary and theoretical investigation to determine the ethical foundations that must be sustained by the current manager in the MSMEs. The study of philosophy and moral thinking lead this Aristotelian study; evidencing his contribution to competitiveness through the concept of virtue and good. Ethics is an imperative necessity from a practical point of view in the face of a crisis of values and the prevailing system of conveniences and adjustments of doctrine, where Aristotelian virtue encompasses all areas of action in its two forms: ethical virtues and intellectual virtues. This study contributes to future research that seeks to establish strategies that are part of the manager and the workers to achieve competitiveness
14
Ng, Vincent, and Louis Tay. "Lost in Translation: The Construct Representation of Character Virtues." Perspectives on Psychological Science 15, no. 2 (2020): 309–26. http://dx.doi.org/10.1177/1745691619886014.
Full textAbstract:
A seemingly universal lesson is that anything taken to its extreme is detrimental. Indeed, there has been growing interest in testing this idea within psychology. These studies have often been framed in terms of Aristotle’s doctrine of the golden mean or the idea that virtue lies between the vices of deficiency and excess. Recent explicit reviews of this hypothesis in the psychological literature have led to the paradoxical conclusion that one can have too much virtue (i.e., the too-much-of-a-good-thing effect) despite virtue being identified by the golden mean. We argue in this article that this conclusion is due to a reductionist account of virtues in psychology and the resultant measurement of virtues as general dispositional tendencies in behavior. We review philosophical theory on the golden mean to show that the relationship between virtue and relevant behavior is fundamentally about situation-specific optimality. Using schematic models, we contrast the former measurement approach against the latter to explain the too-much-of-a-good-thing effect and further demonstrate why virtues cannot be properly measured as general tendencies in behavior. We conclude with methodological implications of our theory-informed approach to virtue measurement for research design, evaluation, and conceptualization.
15
McTavish, FMVD, James. "Virtues are back in Fashion." Philippiniana Sacra 47, no. 139 (2012): 25–39. http://dx.doi.org/10.55997/ps1003xlvii139a2.
Full textAbstract:
Often the goal of Christian moral life is viewed solely as avoiding sin. However with the revival of virtue ethics we are challenged instead to do good and become the best people we can be. This article explores some key concepts in virtue ethical theory drawing from a diverse range of thinkers both ancient and modern on the topic. Issues looked at include character formation, goal-oriented behaviour, importance of role models and the doctrine of the mean. The cardinal virtues as understood by St Thomas Aquinas are shown to be ever pertinent for our contemporary moral living. The revival of virtue theory with its goal of striving to be the best one can be is consonant with the universal call to holiness for all Christians.
16
Le Morvan, Pierre. "Skepticism as Vice and Virtue." International Journal for the Study of Skepticism 9, no. 3 (2019): 238–60. http://dx.doi.org/10.1163/22105700-20191359.
Full textAbstract:
I articulate and defend a conception of skepticism inspired by Aristotle’s doctrine of the mean. On it, skepticism is vicious when deficient (as in gullibility) and when excessive (as in closedmindedness). Virtuous skepticism lies as a mean between these two extremes.
17
Baron, Marcia W. "Love and Respect in the Doctrine of Virtue." Southern Journal of Philosophy 36, S1 (1998): 29–44. http://dx.doi.org/10.1111/j.2041-6962.1998.tb01776.x.
Full text
18
Alipkhan, M. "On the Origins of the Doctrine of Morality." Turkology 5, no. 103 (2020): 117–26. http://dx.doi.org/10.47526/2020/2664-3162.015.
Full textAbstract:
Morality is the noblest and most basic topic that the human mind deals with. It is from Aristotle that the systematic study of the doctrine of morality begins. In his opinion, the basis of morality is virtue. And virtue originates from the mind and heart and is divided into intellectual and ethical. The contribution of Plotinus, who lived in the third century AD, to the study of morality is very great. In his understanding, plurality is imperfection, and unity is the most perfect maturity called truth. The essence of man and his moral formation are deeply investigated in the enneias of Plotinus. According to al-Farabi, a person is improving in accordance with his essence and is distinguished by the constancy of perfection. And moral perfection will lead to happiness. Morality is a virtue that is formed at the level of the soul. Ibn Sina connects moral properties and qualities with the state of mind of a person. The article examines the origins of the doctrine of morality, which originates from Aristotle and continues to the present day. A person’s life goes through various benefits, that is, using different benefits. Morality is the highest property and good that a person strives for. Plotinus, al-Farabi, ibn Sina considered morality as a health of the soul and a good state of mind. It is concluded that the path to it is only through virtue.
19
Alipkhan, M. "On the Origins of the Doctrine of Morality." Turkology 5, no. 103 (2020): 117–26. http://dx.doi.org/10.47526/2020/2664-3162.015.
Full textAbstract:
Morality is the noblest and most basic topic that the human mind deals with. It is from Aristotle that the systematic study of the doctrine of morality begins. In his opinion, the basis of morality is virtue. And virtue originates from the mind and heart and is divided into intellectual and ethical. The contribution of Plotinus, who lived in the third century AD, to the study of morality is very great. In his understanding, plurality is imperfection, and unity is the most perfect maturity called truth. The essence of man and his moral formation are deeply investigated in the enneias of Plotinus. According to al-Farabi, a person is improving in accordance with his essence and is distinguished by the constancy of perfection. And moral perfection will lead to happiness. Morality is a virtue that is formed at the level of the soul. Ibn Sina connects moral properties and qualities with the state of mind of a person. The article examines the origins of the doctrine of morality, which originates from Aristotle and continues to the present day. A person’s life goes through various benefits, that is, using different benefits. Morality is the highest property and good that a person strives for. Plotinus, al-Farabi, ibn Sina considered morality as a health of the soul and a good state of mind. It is concluded that the path to it is only through virtue.
20
Emmanuel, Steven M. "Kierkegaard On Doctrine: A Post–Modern Interpretation." Religious Studies 25, no. 3 (1989): 363–78. http://dx.doi.org/10.1017/s0034412500019909.
Full textAbstract:
Though Kierkegaard never explicitly formulated a theory of religious doctrine, he did have a clear position on the role that Christian doctrine ought to play in the lives of believers. Briefly stated, he maintained that Christianity, as a human activity, involves more than merely believing certain propositions about matters of fact. The doctrines of Christianity take on a true religious significance only when they are given the power to transform the lives of those who accept them; only when they are given expression in the existence of the believer. This was, however, far from evident to Kierkegaard's theological contemporaries who, in the collective absentmindedness of the age, sought to replace the Christian virtue of faith with the philosophical ideal of objective knowledge.
21
Stelios, Spyridon, and Alexia Dotsi. "Aristotle’s Mean in Politics and Religion." DIALOGO 8, no. 1 (2021): 137–43. http://dx.doi.org/10.51917/dialogo.2021.8.1.13.
Full textAbstract:
In this paper, we investigate the political and religious projection of Aristotle’s Doctrine of the Mean. According to Aristotle and his virtue ethics theory, humans succeed the mean when they acknowledge in what they are physically inclined to. If someone knows towards where she is deviating, either in terms of exaggeration or understatement, then she can, at some point, achieve the mean as the end goal of ethical virtue. But what if these moral evaluations refer to collective processes, such as politics, culture and religion? In this case, the notion of “intermediate” could be paralleled with the notion of ‘optimized’. A way of locating the optimized point on the political or cultural public sphere is to acknowledge in what people are politically or culturally inclined to. This seems to be guided by their cultural traditions, political history and aims. In politics and modern democracies, the doctrine may be applied in virtues, such as justice. Excess in the administration of justice causes "witch hunts" and deficiency lawlessness. Respectively, in today’s religious-oriented societies - countries that could be ranked according to their religiosity – where there is little tolerance in their permissible cultural patterns, the application of Aristotle’s mean reveals interesting findings. More specifically, in the case of the virtue of honor, the excess may lead to honor crimes and deficiency to contempt.
22
Chao, David C. "Evangelical or Mainline? Doctrinal Similarity and Difference in Asian American Christianity: Sketching a Social-Practical Theory of Christian Doctrine." Theology Today 80, no. 1 (2023): 54–73. http://dx.doi.org/10.1177/00405736221150397.
Full textAbstract:
This article takes Asian American Christianity to be an analytically productive religion for advancing a theory of Christian doctrine. This is in large part due to the trans-Pacific character of Asian Americans Christians who, by virtue of their racialization, make explicit the different social circumstances—from Anglo-European Christians—as well as shared ends in which Christian doctrinal commitments operate. Asian American Christians problematize the conventional wisdom assumed in the academic and public discourses concerning Christianity in the US. One of the primary set of categories in the discourses about Christianity in the US is the theological difference between evangelical and mainline Protestants. Moreover, these theological and doctrinal categories are taken to describe and define these two social groups of Christians. By centering empirical studies of Asian American Christian faith and practice, this article claims that doctrinal similarity and doctrinal difference, such as that between evangelical and mainline Protestants, do not simply explain social group similarity or difference as assumed by conventional wisdom. Instead, these Asian American case studies point to the need for a new theory of Christian doctrine that can explain the normative significance of doctrinal similarity and difference in terms of the uses of doctrine.
23
Roh, Young Ran. "The Characteristics and Significance of a Duty of Virtue in Kant’s Doctrine of Virtue." Journal of Moral & Ethics Education 70 (February 28, 2021): 139–62. http://dx.doi.org/10.18338/kojmee.2021..70.139.
Full text
24
HENDERSON, LUKE. "Impeccability and perfect virtue." Religious Studies 53, no. 2 (2016): 261–80. http://dx.doi.org/10.1017/s003441251600024x.
Full textAbstract:
AbstractWhatever else a theory of impeccability assumes about the moral life of heavenly agents, it seems to imply something about the type of actions possible for such agents, along with the quality of their moral characters. Regarding these characters, there are many that have argued impeccable and heavenly agents must also be perfectly virtuous agents. Michael Slote has recently argued, however, that perfect virtue is impossible. Assuming Slote's argument is successful, a theory of impeccability that relies on the possibility of perfect virtue would be greatly harmed, even to the point of incoherence. My intent here is to defend the coherence of the doctrine of impeccability, at least as it applies to the moral life of heavenly agents.
25
R., Tamilarasi. "The Virtues indicated by Muthumozhi Kanchi." International Research Journal of Tamil 4, S-13 (2022): 55–61. http://dx.doi.org/10.34256/irjt224s138.
Full textAbstract:
Virtue is cutting out the bad from life and taking only the good. It refines and moralizes human life. The principle of virtue is to make man human. Although man is aware of all the virtues, he is unable to adhere to them under certain circumstances. Thus, the period when he ruled in defiance of justice, righteousness, and honesty was a dark period. As a result, the poets of that time, seeing this, were eager to teach them the virtues through the Pathinenkilkanakku books. They did not have the time to sing about love and war like the poets of the Sangam age. There is not even an environment for that. One of those books, Muthumozhi Kanchi, has been written entirely by Gudalur Kizhar, keeping in mind the doctrine of morality. Therefore, this article deals with the ethical ideas expressed in the Sangam Maruviya Kaalam (Dark period of Sangam) moral book, The Muthumozhi Kanchi.
26
Borges, Maria. "Physiology and the Controlling of Affects in Kant's Philosophy." Kantian Review 13, no. 2 (2008): 46–66. http://dx.doi.org/10.1017/s1369415400001229.
Full textAbstract:
Kant is categorical about the relation between virtue and the controlling of inclinations:Since virtue is based on inner freedom it contains a positive command to a human being, namely to bring all his capacities and inclinations under his reason's control and so to rule over himself. (MS, 6: 410)Virtue presupposes apathy, in the sense of absence of affects. Kant revives the stoic ideal of tranquilitas as a necessary condition for virtue: ‘The true strength of virtue is a tranquil mind’ (MS, 6: 409). In the Anthropology and the Doctrine of Virtue, apathy is taken in the sense of freedom from affects. In these texts, Kant maintains that we must strive toward a state in which affects are absent.
27
Šolcová, Kateřina. "Moral Virtues in J. A. Comenius’ Mundus Moralis." Ethics & Bioethics 7, no. 3-4 (2017): 119–26. http://dx.doi.org/10.1515/ebce-2017-0011.
Full textAbstract:
Abstract The aim of the article is to reconstruct Jan Amos Comenius’ (1592–1670) conception of moral virtues as it is presented in his major work General Consultation on an Improvement of All Things Human (De rerum humanarum emendatione consultatio catholica), mainly in its part Pansophia – Mundus Moralis with respect to the role which prudence plays (prudentia) in relation to the other cardinal virtues – fortitude (fortitude), justice (justitia), and temperance (temperantia). Comenius’ conception of virtues is further compared with the traditional Aristotelian-Scholastic doctrine formulated prevailingly by Aquinas. In conclusion, it is shown that it is the position of prudence (prudentia), as an intellectual virtue that connects significantly Comenius with the Aristotle-Thomistic tradition in this perspective.
28
Karagjozi, Blerina. "Virtue, Responsibility, and Sustainability: A Kantian Perspective on Environmental Ethics and Intergenerational Justice." Academic Journal of Business, Administration, Law and Social Sciences 11, no. 1 (2025): 98–110. https://doi.org/10.2478/ajbals-2025-0008.
Full textAbstract:
Abstract This paper is about Kant’s doctrine of virtue and its applicability in the context of environmental ethics and sustainable development. The analysis starts with the concept of the categorical imperative and the importance of moral action based on reason and individual responsibility. This approach will be compared with philosophers of the Frankfurt School of Critical thought, through the imperative of responsibility contributing to shaping a contemporary ethical framework that integrates virtue, sustainability and intergenerational responsibility in the need for a new ethical paradigm. Environmental ethics and sustainability in the context of virtue and moral law, are based in an ethic that supports the preservation of environment and the sustainable use of natural resources. Changing the ethical paradigm is an essential process to face today’s environmental challenges and requires a redefinition of the virtues and values that guide moral action, making them suitable for the environmental context. In conclusion, this paper highlights the importance of environmental ethics in facing global development challenges and the need for a philosophical approach that integrates with everyday practices to protect the planet.
29
Fahmy, Melissa Seymour. "On Virtues of Love and Wide Ethical Duties." Kantian Review 24, no. 3 (2019): 415–37. http://dx.doi.org/10.1017/s1369415419000190.
Full textAbstract:
AbstractIn this article I argue that understanding the role that the virtues of love play in Kant’s ethical theory requires understanding not only the nature of the virtues themselves, but also the unique nature of wide Kantian duties. I begin by making the case that while the Doctrine of Virtue supports attributing an affective component to the virtues of love, we are right to resist attributing an affective success condition to these virtues. I then distinguish wide duties from negative and narrow (positive) duties in order to make the case that prudential considerations often unavoidably and unproblematically play a role in deliberation about how we fulfil our wide duties. In the final section I combine these findings, arguing that the virtues of love play an important moral role by shaping these prudential considerations.
30
Haddorff, David W. "Can Character Ethics Have Moral Rules and Principles? Christian Doctrine and Comprehensive Moral Theory." Horizons 23, no. 1 (1996): 48–71. http://dx.doi.org/10.1017/s0360966900029844.
Full textAbstract:
AbstractThis paper investigates how character ethicists use rules and principles in their virtue-centered and narrative-dependent theories, and how such limited use fails to appreciate the performative content of Christian doctrine. If they are correct in insisting that Christian ethics begin with the practical import of theological convictions, then they not only limit the description of such beliefs but also the performance of such beliefs. A more “comprehensive ethic” that includes rules, principles, practices, and virtues, when one begins with the performance of doctrine not scriptural narratives. Such an argument unfolds through three states of the article: (a) it describes how character ethics uses rules, norms, and principles in its own moral theory; (b) it further evaluates this theory based on its own procedural starting point; and (3) it constructs how rules and principles can emerge from such a methodological starting point.
31
Sharples, R. W. "The sufficiency of virtue for happiness: not so easily overturned?" Proceedings of the Cambridge Philological Society 46 (2001): 121–39. http://dx.doi.org/10.1017/s0068673500002479.
Full textAbstract:
The sufficiency of virtue for happiness is a central Stoic doctrine. Indeed it can be argued that it is one of the doctrines that define the Stoic position; and it was the subject of extensive controversy in antiquity, coming under attack both from Academics and from Peripatetics. And Peripatetics had a particular interest in the topic, for Aristotle had already discussed it in Nicomachean Ethics 1.8–10, in a way which, to say the least, left room for a range of divergent interpretations.The objections that were raised against the Stoic position in antiquity differ in their degree of persuasiveness. Some indeed point to fundamental differences of opinion of the sort that are not easily, if at all, reconcilable by argument. But others simply misinterpret or misrepresent the Stoic position. It is with some of the latter that the present paper will chiefly be concerned. Its aims are therefore limited even though the issue is important.
32
Dubbink, Wim. "Kant on Lying in Extreme Situations." Kant-Studien 114, no. 4 (2023): 680–709. http://dx.doi.org/10.1515/kant-2023-2043.
Full textAbstract:
Abstract A crucial issue in normative ethics concerns the morality of lying. Kant defends the view that the duty to not lie does not allow for any exceptions in practical judgments: it never is a person’s right or duty to lie. Many people abhor this view. Kantians have tried to make sense of Kant’s view (and save Kantian moral philosophy) by suggesting Kantian interpretations that are less strict. I reject the attempts to nuance the strictness of Kant’s view. I break new ground by arguing that Kant’s view is best made sense of by taking his strict stance seriously. I focus on his doctrine of virtue account against lying. Kant is not always strict on the interpretation of duties. As regards other duties he does leave (limited) room for exceptions. The strictness of the duty to not lie therefore is a special case intrinsically connected to key aspects of his fundamental philosophy. My explanation of the doctrine of virtue account starts out by focusing on the inner lie. For Kant each and every inner lie is problematic because being truthful is a condition and an integral part of the moral Denkungsart; i. e., way virtue manifests itself in the empirical world. Hence, an inner lie must be interpreted as the destruction of freedom and personhood. Kant’s doctrine of virtue view on the inner lie also implies a strict view on the outer lie. Developing this implication requires the analysis of Kant’s view on human self-knowledge and their propensity to evil.
33
Zgraja, Brunon. "Ojciec - boski sprawca Arete (cnoty). Stanowisko Klemensa Aleksandryjskiego." Vox Patrum 48 (June 15, 2005): 27–39. http://dx.doi.org/10.31743/vp.8708.
Full text
34
Curzer, Howard J. "A Defense of Aristotle’s Doctrine that Virtue Is a Mean." Ancient Philosophy 16, no. 1 (1996): 129–38. http://dx.doi.org/10.5840/ancientphil199616116.
Full text
35
Piontkevich, L. U. "Virtue in the Context of the Justice Doctrine of Aristotle." Izvestiya of Saratov University. New Series. Series: Philosophy. Psychology. Pedagogy 14, no. 4 (2014): 47–51. http://dx.doi.org/10.18500/1819-7671-2014-14-4-47-51.
Full text
36
A, Gomathi Jayam. "The Moral Doctrine of Manuneethi Chola in Sekkizhar's Periyapuranam." International Research Journal of Tamil 4, S-19 (2022): 271–74. http://dx.doi.org/10.34256/irjt224s1940.
Full textAbstract:
Manuneeti Chola's past history is that a king should rule without any sense of self-interest by treating all beings equally without fail in justice. The rule of Manuneeti Chola is a great example of the democratic, communist, and other modes of governance of many countries of the world, both in the present and in the future. Purity of mind comes from penance. The purity of action comes from action. Good deeds come from virtue. Punishment for a mistake done unknowingly is the justice that the power of God implies. Morality is the true worship of God. This article contains an account of the events of the great king Manuneeti Chola who lived his life without missing morality. Sekkizhar's Periyapuranam, written in the 12th century, describes the art, etiquette, culture, discipline, and way of life of the Tamils. The purpose of this article is to explain the divine virtues of Manuneeti Chola. In this article, the book Periyapuranam, the author of the book, and the moral doctrine of Manu Neethi Chola, who originated in the Tamil Chola tradition, which is the epitome of world justice, are analyzed.
37
Ostrovskaya, E. P. "Buddhist Ethic: Conceptual Foundations of the Doctrine of Meritorious Activity." Vestnik of Saint Petersburg State University of Culture, no. 4 (45) (December 2020): 72–77. http://dx.doi.org/10.30725/2619-0303-2020-4-72-77.
Full textAbstract:
The doctrine of meritorious activity as an everyday practice of individual moral development is the center of Buddhist ethics. The topic of the paper comprises the conceptual basis of this activity as presented in the exegetic treatise «The Encyclopedia of Abhidharma» («Abhidharmakośa») ascribed to eminent medieval Indian Buddhist thinker Vasubandhu (4–5th centuries). Three forms of meritorious activity are analyzed here: giving, cultivation of benevolence to all sentient beings, virtuous action. Meritorious activity is treated as religious virtue. The basis for this interpretation is formed by the theory of karma (transcendental law of causality). Ethical aspect of the practice of giving deserves special attention. Canonical typology of giving’s having no religious virtue because of moral defectiveness of the giver is considered. The paper also presents the explication of virtuous action. According to this theory abstention from immoral actions must be supplied with the refusal of self-gratification.
38
Schüssler, Rudolf. "Kants ethisches Lügenverbot – der Sonderfall der Lüge aus Furcht." Philosophisches Jahrbuch 120, no. 1 (2013): 82–100. http://dx.doi.org/10.5771/0031-8183-2013-1-82.
Full textAbstract:
Abstract. Kant distinguishes sharply between a juridical and an ethical assessment of lies. For the latter, his Doctrine of Virtue establishes the immorality of maxims of lying. However, not all acts of lying have to result from maxims of lying. It will be shown that Kant’s conception of moral weakness extends to lies caused by fear. A morally weak person need not have an immoral character or lose her dignity. Therefore, the inhuman implications of Kant’s strict prohibition of lying can be considerably mitigated if the possibility of fear-induced lies is taken into account. If a person follows the modern planner’s motto failure is not an option and excludes lies from her plans of action, she can satisfy the demands of Kant’s doctrine of virtue even if fear causes her to lie under some circumstances.
39
Awad, Najeeb George. "Theology of Religions, Universal Salvation, and the Holy Spirit." Journal of Pentecostal Theology 20, no. 2 (2011): 252–71. http://dx.doi.org/10.1163/174552511x597143.
Full textAbstract:
AbstractThis article is an attempt at viewing the doctrine of salvation from a trinitarian point of view by shifting the focus of the inclusivist theology of religion from a traditional christocentric version into a version that, rather than only being linked to christology, is substantially linked and fundamentally based on a trinitarian doctrine of God. By this focus, I attempt at promoting a theology of religion that is based on the conviction that the non-christian religions can experience God's salvation by means of the particular work of the Spirit and not only by the work of the Son. The purpose is to take christocentric inclusivism into a more biblically comprehensive pneumatico-trinitarian attestation. In the Bible, the saviour of the world is the triune God as the Father, who reconciles the world to Himself particularly by virtue of His Son but universally by virtue of His Holy Spirit.
40
Cooper, David E. "Living with Mystery: Virtue, Truth, and Practice." European Journal for Philosophy of Religion 4, no. 3 (2012): 1–13. http://dx.doi.org/10.24204/ejpr.v4i3.273.
Full textAbstract:
This paper examines how a person’s life may be shaped by living with a sense of the mystery of reality. What virtues, if any, are encouraged by such a sense? The first section rehearses a radical ‘doctrine of mystery’, according to which reality as it anyway is, independently of human perspectives, is ineffable. It is then argued that a sense of mystery may provide ‘measure’ for human lives. For it is possible for a life to be ‘consonant’ with this sense – through exercising humility, for example – and even to emulate mystery. A further section corrects a misunderstanding about the connection between a sense of mystery and the virtues it invites, while a final section considers the relationship between living with mystery and religious faith.
41
Golubiewski, Wojciech. "Thomas Aquinas and Natural Patterns of Virtuous Conduct." Studia Antyczne i Mediewistyczne 17, no. 51 (2019): 31–38. http://dx.doi.org/10.37240/saim.2019.17.52.2.
Full textAbstract:
In this paper, I draw on the doctrine of Thomas Aquinas to comment on natural patterns of flourishing in human virtuous life. Through the concept of “natural goodness” borrowed from Philippa Foot, I aim to show how in light of Aquinas’s moral philosophy the realm of physical nature serves as an exemplar for human reason and action. While acknowledging a great variety of cultures and the crucial role of free choice in shaping human action, I emphasize the inherent orientation of human freedom towards moral flourishing, as I find it in Aquinas’s doctrine. The desire for happiness and the natural seeds of moral virtues, terms of which the human mind discovers from various instances of natural or morally virtuous action, provide some basic orientation to human virtuous conduct according to reason. The diversity of virtuous flourishing of human lives and cultures has an immense scope according to the degree to which ordered practical reasoning allows and fosters it. At the same time, however, virtuous flourishing depends on and keeps in congruence with the intelligible patterns of nature that reason and virtue imitate.
42
Cohen, Dylan. "Temporary Nuclear Waste Siting is a Major Problem But Not a Major Question." Michigan Journal of Environmental & Administrative Law, no. 13.1 (2024): 179. http://dx.doi.org/10.36640/mjeal.13.1.temporary.
Full textAbstract:
Mitigating global warming requires robust change in the country’s energy policy. One area ripe for such change is nuclear waste storage, which has long confounded the federal government. The Nuclear Regulatory Commission (NRC) seems to have found a solution. It empowered private industry. But it might have run into a problem: the major questions doctrine. Though the major questions doctrine can indeed operate to constrain overzealous agencies, the NRC has acted within its authority, and private industry—by virtue of its Executive-branch grant of authority—should be allowed to help.
43
Broadie, Alexander. "Aristotle, Adam Smith and the Virtue of Propriety." Journal of Scottish Philosophy 8, no. 1 (2010): 79–89. http://dx.doi.org/10.3366/e1479665109000529.
Full textAbstract:
Adam Smith's ethics have long been thought to be much closer to the Stoic school than to any other school of the ancient world. Recent scholarship however has focused on the fact that Smith also appears to be quite close to Aristotle. I shall attend to Smith's deployment of a version of the doctrine of the mean, shall show that it is quite close to Aristotle's, shall demonstrate that in its detailed application it is seriously at odds with Stoic teaching on the passions, and particularly with their teachings on anger, and shall conclude that on a central issue of ethics Smith is a good deal closer to Aristotelian than to Stoic thinking.
44
GONZÁLEZ AYESTA, Cruz. "El amor a la verdad en Tomás de Aquino / Love for Truth in Thomas Aquinas." Revista Española de Filosofía Medieval 17 (October 1, 2010): 37. http://dx.doi.org/10.21071/refime.v17i.6143.
Full textAbstract:
The aim of this paper is to give an account of Aquinas’s doctrine of moral dimension of pursuit of truth. The article is divided into three sections. First of them deals with the notion of truth in epistemic perspective (judgment and truth). The second one is about truth inasmuch as a certain good and end not only of intellect but of human being. In the third one the consecuences of the previous statements are given. It is about the rol of intellectual and moral virtues in knowledge and in the pursuit of truth. In this final section the main topic of the paper is a central issue: love for truth is need to reach, truth given that virtue is defined as ordo amoris.
45
Nocoń, Arkadiusz. "Kobieta w pismach Jana Kasjana." Vox Patrum 66 (December 15, 2016): 155–68. http://dx.doi.org/10.31743/vp.3452.
Full textAbstract:
John Paul II remarked, in his famous Letter to Women, that the “sons of the Church” also contributed to undermining the dignity of women over the centuries. Can John Cassian be counted amongst them? It was he who spread the doctrine of the Desert Fathers in the West, and some, such as Anatole France, accuse them of entertaining hatred towards women. By analysing the writings of John Cassian, we discover, however, that, besides the many interesting texts of his, uncommon in Christian literature, in which he talks of God as a mother, and alongside the fervent invitation to Christians to honour the Blessed Virgin Mary, the texts which concern women contain not a trace of discrimination. In his writings, woman is not inferior to man, either by nature or by virtue. On the contrary, there are times when he holds them out as examples to be followed for their great faith and virtue. If, at times, he also presents woman with reference to some vice, he does so only to illustrate the virtue of some other person. Generally speaking, therefore, the vision of woman found in his writings is basically positive, and it finds a place naturally in his ascetical doctrine of mediocritas. It was certainly not he who, by his writings, contributed to undermining the dignity of women.
46
HELM, PAUL. "Edwards: Ethics for Both the Vulgar and the Learned." Unio Cum Christo 6, no. 1 (2020): 149. http://dx.doi.org/10.35285/ucc6.1.2020.art9.
Full textAbstract:
Jonathan Edwards (1703–1758) In Effect Lived Two Lives: One As The Pastor Of Churches In New England, Teaching His People The Faith And Including In That The Ethical Side Or Outworking Of The Faith, The Other As A Theorist Of God’s Relation To His Universe. These Two Roles Need To Be Borne In Mind In What Follows. The First Is Closely Connected With Doctrinal And Practical Themes Of The Christian Faith, The Second With The Meaning And Truth Of Ethical Matters At Their Most Fundamental Level. To Have A Rounded View Of Edwards’s Ethics, We Need Both. KEYWORDS: Jonathan Edwards, Ethics, True Religion, Doctrine And Life, John Locke, Religious Affections, Nature Of True Virtue, Charity And Its Fruits
47
Mirkes, Renée. "Aquinas’s Doctrine of Moral Virtue and its Significance for Theories of Facility." Thomist: A Speculative Quarterly Review 61, no. 2 (1997): 189–218. http://dx.doi.org/10.1353/tho.1997.0033.
Full text
48
Baranzke, Heike. "Does Beast Suffering Count for Kant." Essays in Philosophy 5, no. 2 (2004): 375–90. http://dx.doi.org/10.5840/eip2004529.
Full textAbstract:
Ever since Schopenhauer´s accusation, it has been disputed whether Kant´s few remarks concerning the ethical human-animal-relationship in the Lectures and in the Doctrine of Virtue fail to support ethical arguments on behalf of animals. One critique that plays a central role is whether Kant would have forbidden cruelty to brutes for educational purposes. In addition to these old objections, Kant´s ethics is charged to be speciesistic by animal ethicists and animal rights philosophers at present.The following article examines especially §17 of the Doctrine of Virtue, which is the only animal ethical text authorized by Kant himself. The interpretation starts by taking the context of §17 into account, particularly the “Episodic Section on an Amphiboly in Moral Concepts”. The systematic output of the cruelty-account and of the duty classes is then analyzed. Central for the understanding of Kant´s argumentation relating to animals are the perfect duties to oneself, which are linked to Kant´s foundation of human dignity. Finally the roles of the physical and emotional needs of brutes and humans in Kant´s ethics are compared with each other. Some conclusions are then drawn concerning human and animal rights in relation to a duty-based argumentation. The article therefore appreciates Kant´s integration of animal suffering into the very core of his virtue ethics, an integration that may be able to open the door for an enlightened animal ethics based on human responsibility.
49
Jecker, Mélanie. "La notion de prudentia et ses métamorphoses chez un noble castillan du XVe siècle, le marquis de Santillane : la signification philosophique et politique du manuscrit BNE 10269." Archivum Latinitatis Medii Aevi 73, no. 1 (2015): 261–95. http://dx.doi.org/10.3406/alma.2015.1176.
Full textAbstract:
Don Iñigo López de Mendoza, marquis of Santillana, member of the high castilian nobility and great literary figure of the first half of the 15th century, built a large library in his palace in Guadalajara. Among its manuscripts, many reveal the deep interest that the marquis and his circle took in Aristotle’s ethical doctrine. Among these manuscripts, the ms 10269 of the Biblioteca Nacional de España is of high interest because each one of its texts offers an illustration of a particular form of popularization of the aristotelian materials. The common theme of these texts is virtue in its various forms according to the Nicomachean Ethics – moral and intellectual virtues. I will study the specific example of the most political of them, namely prudence, which is defined in various ways in this compilation.
50
Ogle, Nicholas. "Trinitarian charity: Aquinas and Lombard on charity and the Holy Spirit." Scottish Journal of Theology 74, no. 3 (2021): 209–21. http://dx.doi.org/10.1017/s0036930621000387.
Full textAbstract:
AbstractThis paper examines Aquinas’ reception of Peter Lombard's disputed thesis that the charity with which we love God and neighbour is not a virtue, but rather the Holy Spirit himself. Through a close reading of the four passages where Aquinas engages directly with the thesis, I show how this reception evolved over the course of his career, such that he gradually came to incorporate the trinitarian insight underlying Lombard's thesis into his doctrine of created charity. Although this doctrine is often viewed as an outright rejection of Lombard's thesis, I argue that it is in fact a substantial development of it that was made possible by Aquinas’ assimilation of Aristotelian naturalism.