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K, Thenmozhi. "The Virtue of Life as shared in Purananooru." International Research Journal of Tamil 4, S-19 (December 10, 2022): 309–14. http://dx.doi.org/10.34256/irjt224s1946.
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Of the creatures in the world, man is the only one who thinks about what benefits him from what he does and does not think about the harm that will befall others. Literature was created by scholars to refute such an idea. In these exceptions, the Akam and Puram are divided and give us the golden life of the Sangam age. The Sangam poets who created these poems have shown their own lives as a life of noble pride. As a result of this life, in their works, they have highlighted in the literature the values of life such as effortfulness, helpfulness, selflessness, and love for life. Moreover, the Sangam literature is also a source of evidence and message for those who wish to know about the ancient Tamil civilization, linguistic excellence, cultural culture, etc. The Sangam literature is classified into Pathuppaattu and Ettutthokai. Literature, which describes the way human beings lived, can also show the way in which they should live. What is recorded in the Purananuru is not merely battlefield news. In Puram (external) thinking, the root of ethical thinking can be found to be concentrated. On the surface, which is regarded as generic, the ideas of life form the basis of morality. That is to say, society is a union of individuals. The virtues performed by individuals create the betterment of society. The morals practiced by the people in society are the morals of the society. Individual morality can be found in the Akam (family) sense and social morality in the Puram (external) sense. The ancient Tamils were heroic and virtuous. On the whole, it can be seen that purananuru is a treasure trove of history that highlights the heroic lives of the Sangam Tamils. This article highlights the ways of life of the heroic people in the Purananooru, such as war messages, life values, royal traditions, etc.
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Masters, G. "Book Review: Heroic Virtue, Comic Infidelity: Reassessing Marguerite de Navarre's Heptameron." Philosophy and Literature 19, no. 1 (1995): 150–51. http://dx.doi.org/10.1353/phl.1995.0031.
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Antonacopoulou, Elena, and Regina F. Bento. "From laurels to learners: leadership with virtue." Journal of Management Development 37, no. 8 (September 10, 2018): 624–33. http://dx.doi.org/10.1108/jmd-12-2016-0269.
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Purpose The purpose of this paper is to present a new approach to leadership development founded on the principle of the Leader-as-Learner: a reflective human who pursues the 4C – virtues of courage, commitment, confidence and curiosity, rather than the laurels of traditional approaches of heroic leadership. Design/methodology/approach Exploring art-based methods and fostering a new approach to leadership development: Leaders-as-Learners. Findings In this paper, studies and theoretical findings from the literature are discussed. Research limitations/implications This paper includes extending life stories and modes of learning by projecting possible selves as leaders, to learn the daily practice of leadership. Practical implications Leadership involves not only the art of judgment but refines it through a learning orientation to confront volatility, uncertainty, complexity and ambiguity conditions. Social implications Leadership is not limited to organizations and in relation to work practices. It is a central aspect in all social affairs and integral to building societies which serve, through leaders, the common good. Originality/value An approach to leadership development that supports human flourishing and locates leadership among ordinary people who do extra-ordinary things.
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K, Hemalatha. "Sangam literature showing about Veera Mangaiyar." International Research Journal of Tamil 3, no. 4 (October 30, 2021): 226–33. http://dx.doi.org/10.34256/irjt21427.
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Since ancient times, the Tamil community has given great value to women. It is said that in the Vedic period men had equal rights with women and husband and wife had equal rights in religious and social duties. The position of women during the Sangam period, similar to the Vedic period, was highly admirable. Women were considered to be of the highest character to household duties. Chastity is with loving virtues patience, morality, maintaining the heart, hospitality, circumference, etc., are the characteristics of the wife. The women of the sangam age considered Nanam better than the best life of all, that innocent chastity was better than that Nanam, and that their husband was life for wives. Women have maintained a good place of Nanam and chastity. She considered it is duty to give birth to the people and to be heroic. The purpose of this article is to express the heroic feelings of women in sangam literature.
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Classen, Albrecht. "The Principles of Honor, Virtue, Leadership, and Ethics: Medieval Epics Speak Out against the Political Malaise in the Twenty-First Century." Amsterdamer Beiträge zur älteren Germanistik 79, no. 3 (November 28, 2019): 388–409. http://dx.doi.org/10.1163/18756719-12340159.
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Abstract One of our central challenges as medievalists consists of how to respond to the question regarding the relevance of medieval literature and other documents. This article suggests that we can easily draw from medieval heroic literature where ideal and also negative examples of successful/failed leadership are provided. The MHG Nibelungenlied, at least in the first part, illustrates dramatically the consequences of a weak, indecisive, impulsive, and manipulable ruler, whose actions ultimately trigger a whole sequence of hatred, violence, and slaughter. The Old Spanish El Poema de Mío Cid sets out almost at the same point, with the protagonist being exiled because of malignment, but in the course of events, he demonstrates convincingly what makes a true, honorable, admirable, and worthy leader. These two epic poems can serve powerfully as illustrations of failed and successful leadership, and can thus offer significant instructions for modern concerns in politics, business, administration, the church, schools, and universities.
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S.L, Helen Japa Rose. "The Agathinai Components in Thirukkural." International Research Journal of Tamil 4, S-13 (November 21, 2022): 165–69. http://dx.doi.org/10.34256/irjt224s1323.
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Based on the lives of the Sangam people, they created literature by distinguishing between love-genre literature and heroic-genre literature. The ambrosial Thirukkural, written by the world-famous Valluvar, is a universal holy verse and is a beacon to guide life and refresh literature that gives new meaning every time it is read. It is a book about life. Thirukkural is said to be suitable for all religions, all nations, and all times. In this book, Valluvar clearly explains the principles of the individual's life and how a mature man should be. Agam is a love feeling related to people's inner selves. Thinai is a discipline. So, love is an emotional discipline that can be called Agam. Kamathuppal (Love) is the third section of Thirukkural. This outlines the merits of the love-genre tradition. It has a literary flavour to it, and love reflects the lively character of chastity. It is Valluvar's 'Kamathuppal' that leads to the highest way of life, one-to-one. In this, the expression of love, commitment, and emotional values of the lovers are seen deliciously. Also, the characteristics, duties, and rights common to both sexes are explained. The agathinai components express love and pleasure. He has laid the foundation of love life in twenty-five chapters, divided into two parts: illicit courtship and chastity, which is the agam life. Ancient Tamils considered virtue as a way of life. If one lives a life of charity, one will get happiness. That pleasure is permanent. This article examines the agam components of domesticity as a virtue.
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Mironov, Arseny S. "The unique concept ofglory: Devaluation ofthevalue ofpersonal fame in the Russian folk epics." Literature at School, no. 5, 2020 (2020): 9–23. http://dx.doi.org/10.31862/0130-3414-2020-5-9-23.
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The article is dedicated to the concept of glory, which should be placed among the main concepts of the world’s folk epics. According to the author’s analysis (undertaken through the axiological, comparative-historical, and historical-genetic methods), glory – as rendered in Homer’s Iliad and Odyssey, The Mahābhārata, European and Oriental medieval epics, etc. – is most often related to the rumors about a concrete hero and emerges as a substitute of individual immortality or as a pledge of postmortem beatitude. Among nearly all known works of heroic poetry, only the Russian folk epics are fundamentally opposed to this interpretation: Bylinas don’t treat glory as a specific attribute belonging to this or that hero, but as a collective virtue of all Russian knights – the one intended to deter foreign rulers from their invasions of Russia and to protect, in this earthly world, both the divine law and suffering people. Accordingly, the article provides a comparison between different works of heroic folklore and Russian bylinas, which enables both to interpret more fully the axiological structure of the epic tradition as such (the notions of glory, honor, boasting, and rumor – the ones still insufficiently analyzed in scholarly literature and defined more precisely in the present paper), and to determine the principal originality of the Russian folk epics, their unique position among other oral songs of similar nature. In particular, a comparison between the heroic songs of Christian Europe and Russian bylinas allows the author to argue confidently that precisely the latter incarnated (in the most original and profound way, at different levels of their artistic structure, including plot, motives, and imagery) the values and the ideas of Christianity, its spiritual and moral potential.
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Green, Virginia M. "Dora E. Polachek, ed. Heroic Virtue, Comic Infidelity: Reassessing Marguerite de Navarre's Heptaméron. Amherst, MA: Hestia Press, 1993. 170 pp. $19." Renaissance Quarterly 49, no. 3 (1996): 631–32. http://dx.doi.org/10.2307/2863377.
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Karchagin, Evgeniy, Svetlana Tokareva, and Dmitriy Yavorskiy. "The Concepts of Justice and Piety in the Byzantine Political and Philosophical Thought of the 4th Century." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija 26, no. 6 (December 28, 2021): 224–35. http://dx.doi.org/10.15688/jvolsu4.2021.6.18.
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Introduction. The article analyzes the transformations of the concept of justice in early Byzantine thought. The purpose of the article is to test the hypothesis that the semantic shifts in the meaning of the concept of justice in the philosophical and theological literature were due to political processes and events. Methods. The article analyzes the political philosophical and political theological texts of the fourth century: “Oration in Honor of Constantine on the Thirtieth Anniversary of His Reign” by Eusebius of Caesarea; “Panegyric in Honour of Constantius” and “The Heroic Deeds of Constantius” by emperor Julian (“The Apostate”); “On Kingship” by Synesius of Cyrene. In the course of the analysis, the methodological tools of the history of concepts were used. Analysis. The analysis revealed a conflict between the concepts of “justice” and “piety”. It was found that the analyzed texts violate the ancient political and philosophical correlation of these concepts in which piety is considered as a form of justice. In the texts of Eusebius of Caesarea, piety is presented as a particular virtue without any connection with justice. Moreover, the frequency of using the concept of “piety” in the sense of the ruler’s virtue significantly exceeds the frequency of using the concept of “justice” in the sense of political virtue. In the texts of the Emperor Justinian, the discursive status of “justice” is restored. However, in the political philosophy of Synesius of Cyrene, the correlation of the concepts of “justice” and “piety” prescribed by Eusebius of Caesarea is fixed. Results. These processes is due to the influence of religious discourse on political one which is quite understandable in the works of theologians, on the one hand, and the crisis of polis and republican political technologies and discourses in the situation of increasing complexity of administrative tasks faced by the Roman emperors of the 4th century, on the other hand which subsequently led to the formation of a specific Byzantine “taxis” – a socio-cultural order. In this regard, the texts of Emperor Julian can be considered as an unsuccessful attempt to restore the previous discourse, an attempt to restore justice to a dominant place among the virtues of the ruler. The failure of this attempt is attested from the texts of Synesius of Cyrene. All the above allows us to conclude that a new Christian-imperial political discourse is being generated in the corpus of philosophical and theological texts in which the concept of justice is given a relatively modest place.
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Miočević, Ljubica, Petra Söderlund, Andreas Nyblom, Sigrid Schottenius Cullhed, Henrik Fürst, Jonas Ingvarsson, and Evelina Stenbeck. "Recensioner." Tidskrift för litteraturvetenskap 46, no. 2 (January 1, 2016): 77–100. http://dx.doi.org/10.54797/tfl.v46i2.8773.
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Evelina Stenbeck om CARINA AGNESDOTTERDIKT I RÖRELSE. INGRID SJÖSTRAND OCH POESINS RETORIK I KVINNORNAS FREDSRÖRELSE 1979–1982Möklinta: Gidlunds förlag, 2014, 309 s. (diss. Göteborg)
Jonas Ingvarsson om TANJA VON DAHLERNMOVING IMAGES OF LITERATURE. TRANSFORMATIONS OF LITERATURE IN CONTEMPORARY VIDEO AND FILM INSTALLATION ARTUppsala: Uppsala universitet, Litteraturvetenskapliga institutionen, 2015, 248 s. (diss. Uppsala)
Henrik Fürst om CHRISTOFER EDLING & JENS RYDGREN (RED.)SOCIOLOGI GENOM LITTERATUR. SKÖNLITTERATURENS MÖJLIGHETER OCH SAMHÄLLSVETENSKAPENS BEGRÄNSNINGARLund: Arkiv förlag, 2015, 333 s.
Sigrid Schottenius Cullhed om STEFANO FOGELBERG ROTA & ANDREAS HELLERSTEDT (RED.)SHAPING HEROIC VIRTUE. STUDIES IN THE ART AND POLITICS OF SUPEREMINENCE IN EUROPE AND SCANDINAVIALeiden: Brill Studies in Intellectual History, 2015, 211 s.
Anders Johansson om BOEL HACKMAN & MARIA WAHLSTRÖM (RED.)JAG ÄR DEN JAG ÄR. FRÅN BEKÄNNELSER TILL BLOGGARLund: ellerströms, 2015, 248 s.
Andreas Nyblom om DAG NORDMARKFRÖDINGS FÖRVANDLINGAR. HISTORIEN OM ETT FÖRFATTARSKAPKarlstad: Gustaf Fröding-sällskapet i samarbete med Bild, text & form, 2015, 312 s. (Gustaf Fröding-sällskapets skriftserie; 47)
Petra Söderlund om TORSTEN PETTERSSON, SKANS KERSTI NILSSON, MARIA WENNERSTRÖM WOHRNE & OLLE NORDBERG (RED.)LITTERATUREN PÅ UNDANTAG? UNGA VUXNAS FIKTIONSLÄSNING I DAGENS SVERIGEGöteborg: Makadam, 2015, 288 s.
Ljubica Miočević om ROBERT W. RIX (RED.)MELLEM ÅND OG TRYKSVÆRTE. STUDIER I TRYKKEKULTUREN OG DEN ROMANTISKE LITTERATURKöpenhamn: Museum Tusculanums Forlag, 2015, 201 s.
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Ivanova, Tetiana. "GENRE PECULIARITIES OF THE LITERATURE OF THE NORMAN PERIOD (12TH 13TH CENTURIES)." Scientific Journal of Polonia University 56, no. 1 (June 1, 2023): 63–68. http://dx.doi.org/10.23856/5610.
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The period of French domination left an important mark on the later history of English literature, which, in some cases, is more common with the artistic devices and style of French literature of the Norman period than with the study of Anglo-Saxon literature, from which it was artificially divorced. The Norman conquest conditioned certain specific features of language development. The main one was the spread of three languages in the Kingdom of England – French among the ruling class, English among the broad masses of the population, and Latin in church affairs and administration. This affected the linguistic and genre character of English medieval literature.Methods used in the study: general scientific (analysis and synthesis, induction and deduction), methods of theoretical research (from abstract to concrete), historical method Among the feudal lords, the most popular genre was chivalric poetry, which was brought from France by trouver singer-poets. The most common manifestation of chivalric poetry was the rhyming chivalric novel, which reflected the customs of the upper feudal class, promoted heroic deeds, the code of chivalric morality, and examples of human virtues. The novels about King Arthur and the Knights of the Round Table became the most popular.
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K, Vennila. "Moral Principles of Women Poets in Purananuru." International Research Journal of Tamil 4, S-19 (December 10, 2022): 531–36. http://dx.doi.org/10.34256/irjt224s1978.
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Purananuru is a book that can be regarded as the historical treasury of Tamil literature. The culture, tradition, knowledge and commerce of the Tamils have been gathered together and become a literary ark. Women also excelled in the Sangam period because it was a time of emphasis on women's education. Women poets of the Sangam era have gained equal rights to men as a writer and have expressed their personality and ideas in a dignified way. These women did not hesitate to teach virtues to people through communal ideas. The purpose of this article is to bring out the moral principles of female poets in Purananuru from a social point of view. The personality of women poets in Purananuru, their hospitality, their modesty, their tendency to tell about the shortcomings of kings without hesitation, their courage, participating in the development of the country, and the heroic spirit of women poets are recorded in this article.
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D, Ammu. "Personification of Puranaanutru Avvai." International Research Journal of Tamil 4, S-8 (July 20, 2022): 86–92. http://dx.doi.org/10.34256/irjt22s812.
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Personality is the ability to govern oneself and others. In psychological terms, personality refers to a person's organised dialectical characteristics and the resulting attitudes, behaviors, feelings, and thoughts. Personality in general refers largely to one's outward appearance. Although women were not given full freedom during the Sangam period, they excelled in many fields during that time. As well as excelling in various fields, they were well versed in Tamil as well. Reminiscing about the excellence of Sangam period woman poet Avvaiyaar and studying her language skills and intellect can teach us a lot. Sangam women lived a life of virtue, chivalry, love, pleasure and nature. Because they were literate, they became creators and recorded the lives of women. Women were the root of the akappaatalkal (poetry of love genre). Most of the epithets built on femininity are seen in Akappaatalkal as Thalaivi (woman-lead), Thozhi (friend), Virali (young girl), Natraai (mother), Sevilitthai (nanny). Literature is the one that captures various aspects of life. In it, the speech and life of Purananutru Avvaiyaar are seen with pride. Though Athiyaman Neduman Anci was a king of a small region, she befriended him and stayed in his court till the end. She sang heroic songs, especially for the king. She tirelessly supported Anji till the end. She had lived a simple life and was considered a worldly poet because of her respect for humanity and culture. The new saying is that good things happen and evil things are destroyed by women. Women are gifted with wisdom and intelligence. The qualities of excellence, knowledge, humility, etc. are inherent in nature. The purpose of this article is to look only at the personality of Puranaanutru Avvaiyaar.
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Osipenko, Nataliia, and Larysa Yovenko. "WAYS OF IMPROVING THE CONTENT OF MODERN UKRAINIAN LITERATURE TEXTBOOKS CONSIDERING CONSTRUCTIVE HISTORICAL ACHIEVEMENTS." PEDAGOGY AND EDUCATION MANAGEMENT REVIEW, no. 2 (June 22, 2023): 40–48. http://dx.doi.org/10.36690/2733-2039-2023-2-40-48.
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The article is devoted to finding effective ways to improve the content of modern textbooks on Ukrainian literature. The need to introduce the experience of teaching Ukrainian literature of previous historical periods, which provided for the widespread use in the educational process of the concept of the hero as an example to follow, a means of forming patriotism, moral and ethical values of the Ukrainian nation. The general didactic and specific requirements to the modern textbook on the Ukrainian literature are investigated, the most necessary conditions for creation of new textbooks are defined (high-content art texts making the real spiritual heritage of national culture, aesthetic and moral and ethical weight, because the emotional perception of the artistic image has a significant impact on the reader). The peculiarities of interpretation of images of heroes of folklore and literary works in critical and didactic articles of modern textbooks for primary school, as well as the task of external independent evaluation of Ukrainian literature in recent years to fill educational material that promotes patriotic and heroic virtues. It is established that the modern education system should promote the national ideology aimed at serving society, the formation of a citizen-democrat, humanist and patriot (one of the means of such activities is a textbook on Ukrainian literature). It is proved that the challenges of time determine the need to create textbooks on Ukrainian literature, which would: contribute to the formation of a thorough system of knowledge in student youth; presented different points of view on the evaluation of works of art and images of heroes; demonstrated the personal beliefs of literary heroes; contained brief historical references to certain events from works of art; popularized the passionary type of the hero as the embodiment of the best features of the national character of the individual.
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Rasmussen, Elizabeth. "Translation in Medieval and Reformation Norway: A History of Stories or the Story of History." Meta 49, no. 3 (November 25, 2004): 629–45. http://dx.doi.org/10.7202/009382ar.
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Abstract Three major events marked medieval Norwegian literary production, style, and language: the introduction of Christianity, the Black Death, and the Reformation. Foreign material in translation was pivotal to the transition between the pagan Viking Era and the Christian Middle Ages and to the passage from Catholicism to Lutheranism in the 16th century. Lack of translation and literary production following the Black Death also had an impact. Translation in a medieval and Renaissance context must be understood as transfer of knowledge, the crossing of linguistic and cultural borders. The translated texts helped introduce and consolidate the social conventions promoted by the new religion. The distinction between story and history faded. Religious and devotional material preceded the secular court literature from the French-speaking territories. Hagiographic material ran parallel to heroic tales: all genres helped illustrate the virtues of Christian life and social organization and needed only minor adaptation for a Norse audience. The pagan literary conventions blended with those of the imported material and resulted in a distinct Norse literary style. The systematic encounter with other gave rise to a new perception of self. The largely anonymous translators contributed to the inclusion of other in self, to the assimilation of foreign cultural values and concepts.
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Αγγελάκη, Ρ. Τ. "The diachronic translatability of Digenis Akritas in fictional informational books for children." Kathedra, no. 18(1) (May 15, 2024): 81–100. http://dx.doi.org/10.52607/26587157_2024_18_81.
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Τα κατορθώματα των Ακριτών αποτέλεσαν έμπνευση για τα ακριτικά τραγούδια που συντέθηκαν προκειμένου να μνημονεύσουν το ένδοξο βυζαντινό παρελθόν. Έπειτα, ακολούθησε η σύνθεση του έπους του Διγενή Ακρίτα, σηματοδοτώντας την αρχή της νεοελληνικής λογοτεχνίας. Ο χαρακτήρας του Βασίλειου Διγενή Ακρίτα αναπαρίσταται σε πλήθος παιδικών βιβλίων, από συγγραφείς που επιχειρούν να διασκευάσουν το έπος και να εμπλουτίσουν τις ιστορικές γνώσεις του κοινού τους για τη θρυλική αυτή μορφή. Στην παρούσα εισήγηση θα διαπιστωθεί πώς καταδεικνύεται η δύναμη, οι αρετές και οι πολεμικές ικανότητες, η φιλοπατρία και η ευαισθησία του περιβόητου ήρωα με βάση το ομώνυμο έμμετρο αφήγημα σε παιδικά βιβλία γνώσεων. Συγκεκριμένα, θα εξεταστούν οι μυθιστορηματικές βιογραφίες του Δημήτρη Βαρβαρήγου, Διγενής Ακρίτας. Ένας ήρωας που έγινε θρύλος (2007), και της Εύης Τσιτιρίδου-Χριστοφορίδου, Βυζαντινή Κωνσταντινούπολη (2011), και, με βάση τη Συγκριτική Γραμματολογία, θα αναζητηθούν τα μοτίβα που επιβεβαιώνουν τις διακειμενικές σχέσεις των βιβλίων με το παλαιότερο λογοτεχνικό γραπτό μνημείο της δημώδους ελληνικής μεσαιωνικής γλώσσας και, συγκεκριμένα, την παραλλαγή του El Escorial. The heroic actions of Akrites inspired medieval poets who composed the acritic songs to commemorate the glorious byzantine past. Then the composition of the epic poem of Digenis Akritas followed, which marked the beginning of modern Greek literature. The character of Vasilios Digenis Akritas is portrayed in numerous children’s books by authors who attempted to adapt the epic poem and enrich the readers’ historical knowledge concerning this legendary figure. The paper examines the way Digenis’ legendary strength, virtues, martial skills, philanthropy and sensitivity are demonstrated in childrens’ books. The sample consists of the fictional biographies of Dimitris Varvarigos, titled Digenis Akritas. The Hero Who Became a Legend (2007), and of Evi Tsitiridou-Christophoridou, titled Byzantine Constantinople (2011). Based on Comparative Children’s Literature, the study explores the motifs that confirm the intertextual dialogue between the sample and epic poem of Digenis, and more specifically the version of El Escorial.
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Fogelberg Rota, Stefano. "Queen Christina’s heroic virtue and its religious implications." Early Modern Culture Online 3 (February 25, 2018): 1. http://dx.doi.org/10.15845/emco.v3i0.1284.
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Heroic virtue is a recurrent theme in poems and panegyrics written for Queen Christina of Sweden, both before and after her abdication. This article focus on the use of heroic virtue in some poems and academic discourses dedicated to Christina, both before and after her conversion to Catholicism, taking a particular interest in its religious implications. The claim for heroicity stands as a political argument during the queen’s time in Sweden and as a programmatic position for her academy in Rome, Accademia Reale, both in its philosophical and poetical activity.
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Lai, Whalen. "Yung and the Tradition of the Shih: The Confucian Restructuring of Heroic Courage." Religious Studies 21, no. 2 (June 1985): 181–203. http://dx.doi.org/10.1017/s0034412500017182.
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Courage is a basic virtue to any heroic society. It is the defining virtue of the aristocratic warrior in the Iliad. It came with a set of other related virtues, all functioning in a social setting unique to that heroic era. However, as society evolved beyond the heroics of war to the civility of settled city–states, courage would be reviewed and redefined. In fact the whole virtue complex would undergo fundamental changes. Still later, when from out of the cities philosophers rose, they would, in their commitment to a higher justice or righteousness than what the city had to offer to date, submit courage to a third critique and transformation. We see this in Greece; we may also see it in China.
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ROSENTHAL, L. "Manhood and Statehood: Rubens's Construction of Heroic Virtue." Oxford Art Journal 16, no. 1 (January 1, 1993): 92–111. http://dx.doi.org/10.1093/oxartj/16.1.92.
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Blaščíková, Andrea, and Rastislav Nemec. "The Question of Heroism and Heroic Virtue in the Philosophy of Education of Josef Pieper." Religions 14, no. 7 (July 12, 2023): 900. http://dx.doi.org/10.3390/rel14070900.
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The question of heroism and heroic virtue belongs among the most discussed topics in history. It emerges as a recurring theme, mainly in the context of an imminent military danger provoking horror and fear which an individual must resist. This is precisely why heroism was a subject of Nazi propaganda in the past, when it was associated with an irrational willingness to sacrifice one’s own life for any value. In the context of the current war turmoil and tenebrous scenarios regarding the future of the humanity, this article poses the following question: what exactly is heroic virtue? In particular, it focuses on the image of heroism presented by Josef Pieper, who followed the line of thinking of Aristotle and Thomas Aquinas. He wanted to demonstrate how the courage to face injustice, in spite of imminent danger, develops into heroism when the power of hope is mobilised within individuals. This refers not only to the natural hope associated with our common expectations, but also a mystical hope that helps a hero maintain justice even when face-to-face with the predominance of evil until the end. The article concludes by proposing several motives that might be considered in the process of education to heroic virtue.
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Han, Chan Hee. "Moral Education and Happiness in the View of Educational Ethics." Korean Society for the Study of Moral Education 35, no. 4 (December 31, 2023): 95–113. http://dx.doi.org/10.17715/jme.2023.12.35.4.95.
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Ethics, to be genuinely meaningful, must thoroughly elucidate the intricate relationship between knowledge, virtue, and happiness. Educational ethics represents the perspective that this relationship can be justly addressed within a life dedicated to the pursuit of schola, or in simpler terms, a life devoted to education. An ethics that assumes virtue can be determined independently of, or prior to, the practice of moral education, a so-called philosophical ethics, leaves room for an understanding of the relationship between practice and virtue as a means―end relationship, and further imposes on life and education the covert but insistent demand that the realization of ends requires heroic effort. In philosophical ethics, happiness is a question that is always left unanswered. On the other hand, modern virtue ethics rejects the foundation assumed by philosophical ethics, thereby diminishing the significance of happiness to the level of ease and comfort that can be enjoyed in a life without that foundation. If so, the topic of happiness can be a good starting point for exploring the possibility of a genuine ethics that contrasts with philosophical ethics but does not deny the metaphysical foundation. According to Thomas Aquinas, the acquisition of virtue is not something that can be guaranteed by heroic efforts against nature. The highest virtue lies not in the human determination to ‘regulate’ nature, but in the divine determination to ‘let’ nature be the master. The life of teaching and learning knowledge is a journey into a life where nature is master.
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Bauschatz, Cathleen M., and Dora E. Polachek. "Heroic Virtue, Comic Infidelity: Reassessing Marguerite de Navarre's "heptameron."." Sixteenth Century Journal 27, no. 2 (1996): 545. http://dx.doi.org/10.2307/2544187.
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Loos, Helmut. "CATHARINA VON GEORGIEN: UNIO MYSTICA UND VIRTUS HEROICA - LEITBEGRIFFE EINER INTERPRETATION." Daphnis 28, no. 3-4 (March 30, 1999): 691–727. http://dx.doi.org/10.1163/18796583-90000693.
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Edwards, Jonathan. "Should Humanitarians be Heroes?" International Journal of Applied Philosophy 34, no. 2 (2020): 255–70. http://dx.doi.org/10.5840/ijap2021413152.
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Humanitarian aid workers typically reject the accolade of hero as both untrue and undesirable. Untrue when they claim not to be acting beyond the call of duty, and undesirable so far as celebrating heroism risks elevating “heroic” choices over safer, and perhaps wiser ones. However, this leaves unresolved a tension between the denial of heroism and a sense in which certain humanitarian acts really appear heroic. And, the concern that in rejecting the aspiration to heroism an opportunity is lost to inspire more and better humanitarian action. Having set out this problem in more detail in Part I, the argument in Part II will suggest that a virtue ethics approach to humanitarian moral obligations can make good sense of our intuitions concerning the role of heroism in humanitarian action. In Part III I will argue that at least “professional” humanitarians, instead of rejecting heroism, should aim to be heroes, in the sense of displaying a virtue of humanity in high-stakes contexts, because this is consistent with the aim of humanitarian action. Finally, some lingering problems of demandingness and motivation are considered.
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Goldman, Aaron J. "On Fear and Trembling’s Motif of the Promise: Faith, Ethics and the Politics of Tragedy." Kierkegaard Studies Yearbook 25, no. 1 (August 18, 2020): 57–84. http://dx.doi.org/10.1515/kierke-2020-0004.
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Abstract This article interrogates the concepts of faith, the ethical, and tragedy in Fear and Trembling by examining Johannes De Silentio’s allusions to heroic characters. I argue that these heroes are emblematic of faith or tragedy through their orientation to a promise in their respective mythic narratives. Abraham’s faith in the covenant with God commits him to the reconcilability of virtue and the good life, while the tragic heroes’ commitments to the ethical reveal their inability to transcend the (tragic) presumption that virtue and the good life are ultimately incommensurable. I conclude by sketching a politics corresponding to De Silentio’s conception of tragedy.
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LINDEIJER, MARC. "THE CANONICAL ASSESSMENT OF SANCTITY AND THE CONCEPT OF HEROIC VIRTUE." Bijdragen 66, no. 1 (January 2005): 65–87. http://dx.doi.org/10.2143/bij.66.1.562906.
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Alvis, J. David, and John E. Alvis. "Heroic Virtue and the Limits of Democracy in John Ford'sThe Searchers." Perspectives on Political Science 38, no. 2 (April 2009): 69–78. http://dx.doi.org/10.3200/ppsc.38.2.69-78.
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Behrman, Mary. "Heroic Criseyde." Chaucer Review 38, no. 4 (2004): 314–36. http://dx.doi.org/10.1353/cr.2004.0007.
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SWANN, BRIAN. "THE HEROIC." Yale Review 97, no. 2 (April 2009): 85. http://dx.doi.org/10.1111/j.1467-9736.2009.00506.x.
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Astell, A. W. "Heroic Virtue in Blessed Raymond of Capua's Life of Catherine of Siena." Journal of Medieval and Early Modern Studies 42, no. 1 (January 1, 2012): 35–57. http://dx.doi.org/10.1215/10829636-1473091.
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Sudibyo, Sudibyo. "Nilai Kepahlawanan, Sastra Sejarah, dan Pembelajaran Sastra." Jurnal Pembelajaran Sastra 3, no. 1 (May 17, 2022): 1–14. http://dx.doi.org/10.51543/hiskimalang.v3i1.48.
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Literary works with historical content are literary works created by writers referring to historically valuable events, namely important human events occurred in the past. The literary works also contain historical messages, such as the heroic values. Literary learning activities to appreciate historically charged literary works containing heroic stories can be used as a way to instill heroic values in students. For this reason, literary learning activities are needed that are able to correctly process the heroic values contained in historical literary works so that these values are able to have a strong influence on the lives of students. In this learning activity, the activities were selected from those directly and indirectly related to the activities of appreciating literature. The activities are (1) reading heroic literature and discuss it (2) write or create heroic literature in the form of poetry and short stories, (3) celebrate heroic literature by reading poetry and reading short stories, and historical literature (4) dialogue about heroic films to enhance the horizon and (5) develop an attitude of respect for heroism by appreciating heroism in everyday life as a form of appreciation. Literary learning can be used as a vehicle to instill the value of heroism by making historical literature as the topic of discussion and by processing it as activities that can be an arena for internalization and externalization. The internalization process encourages to instill the values into students' personalities and externalizing processes can be made through various expressions, so that students are trained to understand the values in their lives.
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A, Mohan. "Virtue in Devotional Literature." International Research Journal of Tamil 4, S-19 (December 10, 2022): 636–40. http://dx.doi.org/10.34256/irjt224s1995.
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Devotional literature is a book of virtues that teaches virtue. Although the gods of various religions are different, all the theologies emphasize the idea that mankind should live together without any differences. It is the people who follow different religions who judge that my deity is superior and the deities worshiped by others are inferior. Saiva Nayanmars, Vaishnava Alvars and the Siddhars of Tamil Nadu saw revolution in religious philosophies. The songs which they criticize and condemns caste system and religion in the society. Siddhars like Shivavakkiyar believe giving image to the increase’s inequality. Even in 20th century caste and religious issues are there. In order to eradicate all these, literature conveys the moral values to people. The period from 7th to 12th century AD in our Tamil language was the period when the Devotional Literature gained strength, and it continued till the 19th century. Hence the Christian and Islamic literature flourished. However, Devotional literature refers to Saiva Vaishnava literature. Therefore, the purpose of this article is to explain the principles of knowledge implied in Saiva Vaishnava literature. This article shows the importance of developing moral thoughts which are mandatory.
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Dobbs, Darrell. "Reckless Rationalism and Heroic Reverence in Homer's Odyssey." American Political Science Review 81, no. 2 (June 1987): 491–508. http://dx.doi.org/10.2307/1961963.
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A decision-theoretic analysis of the central incident of Homer's Odyssey reveals the insufficiency of rational calculation as a guide for political prudence. Surprisingly, the poet distinguishes between two rational and formally identical calculations in no uncertain terms; he condemns one as utter recklessness and praises the other as consummate wisdom. I maintain that this discrepancy is neither an artifact of sloppy editorial patchwork nor the result of a “homeric nod” but instead points toward a politically significant distinction as yet obscured by a merely rationalistic perspective. The recklessness of Odysseus' crewmen, who deliberately slaughter sacred cattle to forestall starvation, consists in their rationalistic transgression of the limits of reason. These limits are most evident in the defiance of commensurability that characterizes the sacred. The wisdom of Odysseus, by contrast, is manifest in his learning to temper reason with respect for the sacred. By virtue of reverence, Odysseus wins his struggle to preserve his psychê, home and regime.
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Carr, David. "Spiritual, Moral and Heroic Virtue: Aristotelian character in the Arthurian and Grail narratives." Journal of Beliefs & Values 24, no. 1 (April 2003): 15–26. http://dx.doi.org/10.1080/1361767032000052962.
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Mashiach, Amir. "The Ethos of Masada in Halakhic Literature." Review of Rabbinic Judaism 19, no. 1 (February 12, 2016): 54–77. http://dx.doi.org/10.1163/15700704-12341293.
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Josephus Flavius is the only source on the rebellion of Masada and the heroic mass suicide at its end. This tragic event was not mentioned in the Halakhic literature. Chazal, rabbinic sages, who lived at that time, didn’t mention it and one should wonder why. The common explanation is that Chazal were against committing suicide and did not want to raise the issue in a heroic context. However, thorough review of the rabbinic literature shows that Chazal did not have a problem with suicide. It all depended on the reason: suicide for religious principle was considered a positive and heroic act. But suicide due to a national principle was considered a negative act that shouldn’t be mentioned. That is why the events of Masada and Gamla are not mentioned in Chazal’s literature. This conception of ignoring the event of Masada in the Halakhic literature even in discussions about committing suicide has changed in the twentieth century.
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Haines, Daniel. "Heroic Fear." Environmental Humanities 16, no. 1 (March 1, 2024): 162–82. http://dx.doi.org/10.1215/22011919-10943145.
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Abstract The image of the heroic adventurer, who shot big game or traveled remote regions of the earth, populated the British Empire’s exploration and hunting narratives. Scholars have done much to deconstruct this image but have so far barely touched on the emotional dimensions of encounters between Britons and dangerous natural environments in tropical colonies. This article combines literary-historical criticism with a history of emotions perspective to show how the expression or, alternately, elision of fear in adventure memoirs helped to frame encounters with wild animals and sheer topography as part of imperialism’s moral project. It analyzes texts that recount events in and around India and parts of Africa, published between the 1890s and 1940s. The article’s author discusses a range of authors from obscure settlers and army officers to well-known proponents of the adventure genre such as Mary Kingsley, Jim Corbett, and Francis Kingdon-Ward. Together, these accounts demonstrated that fear held a legitimate and powerful place in heroic imperial narratives by helping readers to identify with the danger that a narrator had to overcome. Narratives of fear increased in number and forthrightness after the First World War, highlighting the impact of the wider British questioning of prewar models of heroic masculinity on imperial adventure literature.
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Šileikienė, Rasa Marija. "Henriko Valua išrinkimo Abiejų Tautų Respublikos valdovu vaizdavimas lotyniškoje prancūzų poezijoje: „J. de La Gessée“ Henriada ir jos autorius." LMA Vrublevskių bibliotekos darbai 11 (2022): 33–55. http://dx.doi.org/10.54506/lmavb.2022.11.6.
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In 1573, Henry de Valois, Duke of Anjou, was elected as the king of the Polish–Lithuanian Commonwealth, and some literary works were published to familiarize the French public with the history of Poland and Lithuania, the geographical and economic situation of the country. Some Polish historical works were translated into French (e.g. the chronicle of Jan Herburt of Felsztin), many poets wrote occasional poems, dedicated to the future king, in French, Polish, and Latin. This article aims to discuss the poem Henrias, dedicated to Henry de Valois, written in Latin by a French poet under the pseudonym Jean de La Gessée, – a rare and completely unexplored work until today. Henrias was addressed not only to the future king but also to the court, the French diplomats and ambassadors of the Polish–Lithuanian Commonwealth. Henry de Valois is portrayed here according to the tradition of Renaissance epic poetry by using an ethical model of the ruler’s “virtues” and by discussing the ruler’s place in history, linking him both to the mythological origins of the French nation (to the myth of Trojan ancestry), and to the former rulers of Poland and Lithuania (the ruler is depicted here as the successor of their policy). The poet also presented a description of the Polish-Lithuanian Commonwealth – the future reign of Henry de Valois – in accordance with the literary tradition of 16th-century representations of Poland–Lithuania. To be noted, this is the first description of Poland–Lithuania in French poetry in Latin and one of the first in all French poetry. The author also wrote an unpublished larger-scale heroic epic Poloniade in French, dedicated to Henry de Valois, but it has not survived. This article also serves as an introduction to the biography and works of this not-well-known poet and discusses the problem of the authorship of his works. It is highly probable that the authorship was so far misattributed and that the author’s name is just a pseudonym of another court poet – talented and highly educated courtier Louis d’Amboise, as shown by the many details, hidden in his poems, including biographical facts (in all his works) and the anagrams of his name (in his Latin poems). Henrias and other Latin poems of this author (e.g. Epigrammatôn … libri duo) show the direct and close contact of the author with the royal entourage, top politicians, and foreign diplomats. It is unlikely that the author was a newcomer protestant Gascon, looking for success in Paris because Henrias was undoubtedly written at the king’s request and was very well paid (as well as the Poloniade). It shows that the author was a Catholic and he was quite familiar with the history and political realities of Poland–Lithuania. Keywords: 16th century; Polish–Lithuanian Commonwealth; Henri III, Henri de Valois; 1573 ruler election; Latin Lituanica; neo-Latin literature; 16th-century occasional poetry; 16th-century French literature; Henrias; Jean de La Gessée; Louis d’Amboise.
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L'Engle, Madeleine. "The Heroic in Literature and in Living." Lion and the Unicorn 13, no. 1 (1989): 120–28. http://dx.doi.org/10.1353/uni.0.0432.
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Bruno (book author), Giordano, Ingrid D. Rowland (book translator), Eugenio Canone (book editor), and Matteo Soranzo (review author). "On the Heroic Frenzies." Quaderni d'italianistica 35, no. 1 (January 15, 2015): 157–59. http://dx.doi.org/10.33137/q.i..v35i1.22362.
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Reed, Walter L., and James D. Wilson. "The Romantic Heroic Ideal." Studies in Romanticism 24, no. 3 (1985): 430. http://dx.doi.org/10.2307/25600553.
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Harris, Max. "Müller'sCement:Fragments of Heroic Myth." Modern Drama 31, no. 3 (September 1988): 429–38. http://dx.doi.org/10.3138/md.31.3.429.
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Dimmick, Lauretta. ""An Altar Erected to Heroic Virtue Itself": Thomas Crawford and His "Virginia Washington Monument"." American Art Journal 23, no. 2 (1991): 4. http://dx.doi.org/10.2307/1594580.
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Detering, Nicolas. "Heroischer Fatalismus." Volume 60 · 2019 60, no. 1 (November 14, 2019): 317–38. http://dx.doi.org/10.3790/ljb.60.1.317.
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The article re-evaluates the notion of heroic agency by arguing that many instances of heroism in early 20th century German literature rely not on great deeds, but on images of fatalist persistence. After a discussion of the conceptual elements and traditions of heroic persistence, the essay surveys variants of its semanticization between Nietzsche’s amor fati and German exile narrations of the 1940s. The perusal shows that ›heroic attentism‹ in modernist literature is less dependent on the respective political affiliations of the authors, but rather on the concept’s ability to adapt to discursive trends and remain applicable to different historical experiences.
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Lawrence, Stuart. "Ancient Ethics, the Heroic Code, and the Morality of Sophocles’ AJAX." Greece and Rome 52, no. 1 (April 2005): 18–33. http://dx.doi.org/10.1093/gromej/cxi007.
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While modern ethical philosophy has tended to proceed in an impersonal manner by addressing moral problems from a deontological or consequentialist (or broadly utilitarian) standpoint, ancient ethics was based on character and the development of a virtuous disposition. For Plato at Republic 441d-444e, for example, the ideal was a psuche that balanced the three functions of reason, thumos, and appetite and from which virtuous actions would flow automatically, while for Aristotle in the Nicomachean Ethics (e.g. 2.1, 6.2, 6.5, 6.13) the object was to develop, in part through the exercise of practical intelligence (phronesis), an increasingly refined disposition (hexis) to perform virtuous acts. The focus was on the virtuous intention rather than on the moral quality of the result - a point brought out with striking clarity in the Stoic idea that virtue consisted as it were in the correct aim, whereas the actual hitting of the target was morally irrelevant.
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A, Ramya. "Virtues in Sangam Literature." International Research Journal of Tamil 4, S-19 (December 10, 2022): 416–20. http://dx.doi.org/10.34256/irjt224s1963.
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Virtue is derived conceptually and is changeable according to the change of time. Moral values are different for man who lived as an ethnic group and for an individualistic society. This article shows up how the virtues mentioned in Sangam literary songs new shape for the sake of necessity. A materialistic society constructs virtue according to the occupation, materials, eligibility etc. A man accepts and reject a thing based on his knowledge of virtue. In the struggle for life, the commonality has been distorted based on the ideas of labor and surplus. This article describes the virtues of war, which are intended to destroy the generality and about the government virtues that emphasize power.
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Dickerman, Edmund H., and Anita M. Walker. "The choice of Hercules: Henry IV as hero." Historical Journal 39, no. 2 (June 1996): 315–37. http://dx.doi.org/10.1017/s0018246x00020264.
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ABSTRACTIn February 1610, the English chargé d'affaires reported that Henry IV of France, having decided to go to war in the Spanish Netherlands, had lately been measured for a new suit of armour, and had also displayed in his chamber a table or tableau, ‘wherein is paynted a man fleeing from Venus and the image of gaming, and following Hercules after two other images, of hope and fortune, with these verses: I go to the temple of virtue, hope and fortune precede me; farewell damned pleasure.’ This piece of visual propaganda encoded a variant of the Choice of Hercules, which appealed to the king's lifelong self-construct as heroic warrior. We trace the complex history of his heroic self-fashioning, showing how Henry IV after 1598 compensated for the absence of war through the hunt, gambling, and sexual domination. The dissonance between what Henry IV perceived himself to be and what he feared by 1610 he had become makes it easier to understand what drove him to his appointment in the rue de la Ferronerie.
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Novak, Maximillian E., and Derek Hughes. "Dryden's Heroic Plays." Modern Language Review 80, no. 4 (October 1985): 906. http://dx.doi.org/10.2307/3728977.
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Tulup, El'zara Refatovna. "HEROIC TOPOS OF THE EARLY MEDIEVAL SCOTTISH LITERATURE." Philological Sciences. Issues of Theory and Practice, no. 10-2 (October 2018): 268–72. http://dx.doi.org/10.30853/filnauki.2018-10-2.10.
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Patrick, Charles, and Mr Ken Efeh. "Justice and the Zulu Heroic Ideals in Mazisi Kunene’s "Emperor Shaka the Great"." Ahyu: A Journal of Language and Literature 5 (December 4, 2022): 36–50. http://dx.doi.org/10.56666/ahyu.v5i.142.
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The discourse engendered within this scholarly examination was stimulated by Kunene's perspective on the ascendancy of heroism above justice. This paper explores the legendary deeds of Shaka who embodies the archetype of the Zulu epic hero, aiming to define the essence of Zulu heroic ideals. It argues that justice serves as the moral guide, directing the course of Shaka’s heroic endeavours. The study adopts a qualitative research method, since the selected text is narrative data. Theoretical inspiration that illuminates Shaka’s deeds is derived from Joseph Campbell’s theory of the hero’s journey, the mythos of adventure where the hero undertakes a journey to confront a formidable obstacle, wins in that confrontation and returns home with boons. Shaka’s journey from obscurity to legendary status as a warrior and leader reflects many aspects of the hero's journey, making Campbell's theory a relevant and insightful lens through which to examine Shaka’s heroic character. The study reveals that the poem's depth lies in its depiction of Shaka’s commitment to justice through his efforts to establish a more structured and equitable society, his promotion of meritocracy, his military discipline, and his protection of the Zulu people. The study concludes that contrary to the claim of Kunene that heroism is a higher virtue than justice in Zulu society, justice emerges as the quintessential bedrock upon which Zulu heroism is built, as those who act heroically are those who uphold the principles of justice that sustain the harmony and dignity in Zulu society.
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Nezirović, Edin, Albina Plojović, and Elma Redžović. "Characteristics of the heroic epic through the example of the Niebelungenlied and the Gudrunlied." Univerzitetska misao - casopis za nauku, kulturu i umjetnost, Novi Pazar, no. 19 (2020): 86–99. http://dx.doi.org/10.5937/univmis2019086n.
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Names such as Goethe, Hesse and literary writers alike are, to the reading public, synonymous for German literature. It is discouraging to see how German heroic epics have not achieved world wide acclaim and popularization, yet their quality precedes that of many bestsellers. Many experts even consider the Nibelungenlied the German equivalent of Homer's Iliad. In this work we will discuss the most significant characteristics of heroic epic by analysing, what we might consider two of the most popular heroic epics in German literature, the Nibelungenlied and the Gudrunlied. These medieval epics are subjects of much scholarly research around the world. For a better understanding of the topic, we will at the very beginning discuss the concepts of epic and heroic prose, their major characteristics as well as their significance in German literature. As the term hero certainly holds a key position in this literary genre we are obligated to hindsight it, and talk through the heroes of the Nibelungenlied and the Gudrunlied. Furthermore, for a better comprehension of the topic it is inevitable to take a closer look at the historical context of these two epics. At the very end we will review their similarities and differences.