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Journal articles on the topic 'Social aspects of Virtue'
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1
Cooper, John M. "The Unity of Virtue." Social Philosophy and Policy 15, no. 1 (1998): 233–74. http://dx.doi.org/10.1017/s0265052500003149.
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Philosophers have recently revived the study of the ancient Greek topics of virtue and the virtues—justice, honesty, temperance, friendship, courage, and so on as qualities of mind and character belonging to individual people. But one issue at the center of Greek moral theory seems to have dropped out of consideration. This is the question of the unity of virtue, the unity of the virtues. Must anyone who has one of these qualities have others of them as well, indeed all of them—all the ones that really do deserve to be counted as virtues? Even further, is there really no set of distinct and separate virtuous qualities at all, but at bottom only a single one—so that the person who has this single condition of “virtue” (and only he) is entitled also to the further descriptions “honest” and “well-controlled” and “just” and “friendly” and “courageous” and “fostering” and “supportive,” and so on, as distinguishable aspects or immediate effects of his unitary “virtue”?
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Garlington, Sarah B., Mary Elizabeth Collins, and Margaret R. Durham Bossaller. "An Ethical Foundation for Social Good: Virtue Theory and Solidarity." Research on Social Work Practice 30, no. 2 (July 18, 2019): 196–204. http://dx.doi.org/10.1177/1049731519863487.
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Purpose: Virtue theorists debate qualities of society leading to human flourishing. Thus, aspects of scholarship on virtue theory may refine conceptualization of social good. We focus on the virtue of solidarity and its contributions to the ethical foundations of social good, providing a core connection to macro-level social work interventions and settings. Methods: We first identify a theoretical gap in the conceptual framework of social good, then use virtue theory and the example of solidarity to connect the concept of social good to social work professional values and macro practice. Results: Our primary critique of the concept of social good is the lack of a sufficient ethical frame that addresses social justice, value foundations, or power analysis. Discussion: Without this, the discussion of social good lacks tools needed to critically assess relevant systems of change and innovative technologies. Consequently, the work of social good risks reinforcing existing status quo and oppressive systems.
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Prijic-Samarzija, Snjezana, and Inka Miskulin. "Epistemic justice as a virtue in hermeneutic psychotherapy." Filozofija i drustvo 28, no. 4 (2017): 1063–86. http://dx.doi.org/10.2298/fid1704063p.
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The value turn in epistemology generated a particularly influential new position - virtue epistemology. It is an increasingly influential epistemological normative approach that opts for the intellectual virtues of the epistemic agent, rather than the truth-value of the proposition, as the central epistemic value. In the first part of this article we will attempt to briefly explain the value turn and outline the basic aspects of virtue epistemology, underlining the diversity of epistemic attitudes associated with this approach and their positive impact on expanding epistemological horizons. The second part will be focused on the virtues of epistemic responsibility and epistemic justice as particularly appropriate for evaluating social processes such as, for example, testimony and conversational practices in general. In the third section we will show how the psychiatric and psychotherapeutic communicational act can be more efficiently analyzed and evaluated from the perspective of the virtue of epistemic justice, than from the traditional epistemic approach based on a monist concept of truth. The fourth and fifth section synthesize the discussion by introducing the concept of hermeneutic psychotherapy as a therapeutically and epistemically favorable framework for evaluating communicational acts in psychotherapy.
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Jazukiewicz, Iwona. "Pedeutology of the XXIas a positive social science." Studia z Teorii Wychowania XI, no. 2(31) (August 20, 2020): 39–53. http://dx.doi.org/10.5604/01.3001.0014.3649.
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The popular in the modern timespragmatic approach, creates in teaching instrumental attitude to professional tasks execution. It means that reaching goals, on utilitarian level,leads to more effective actions. The positive social sciencestake another approach, basing on the usual human inner drive to be happy. Such being takes place when a person realizes well-being for others and for oneself, following hope, which direction is pointed out by freedom, dignity and human responsibility. The main purpose of the article is to reveal the evidence that create pedeutology of the XXI century as a science of strong teaching profession: its values, meaningfulness and beauty. It has been pointed out to agathological and arthrological aspect of pedeutology. The first one refers to doing good deeds. It is represented by optimal pupil development, which therefore should become a priority in teacher’s professional actions. In reference to the above, the instrumental and vocational teaching context has been characterized. The second aspect refers to the teacher’s moral capabilities, called the virtues. A virtue is a central knowledgeable category of positive social sciences. According to this issue, the utility of the virtue theory has been presented in for the pedeutological thought. The extraordinary attention has been put upon the virtue of hope, reasoning its inevitability in the process of upbringing in the XXI century.
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Runaev, Roman, and Olga Didenko. "Aristotel’s Teaching on Virtues and its Social Prospects." Logos et Praxis, no. 4 (March 2020): 118–24. http://dx.doi.org/10.15688/lp.jvolsu.2019.4.14.
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The article is devoted to the issue of an understanding of a person's way of life through the prism of perception of Aristotle's ethical teachings as an important element of human culture, expressed in the virtuous attitude of people to the world. The presented article reveals the key aspects of virtue in the "Aristotelian" sense and the understanding of the correctness of human actions by the ancient philosopher. As the main value and moral guideline, the scale of virtuous knowledge developed by Aristotle is considered, where virtue itself is the "golden mean", and extremes (vices) are found on different sides of the latter. This work reflects the views of the ancient philosopher on human virtue. He considers the right actions of a person from the point of view of conscious moderation and reasonable prudence in their commission while rejecting the desire to help a person at any cost, as the basis of the measure virtue. Aristotle sees the achievement of "happiness" as the main goal of human behavior. But a feeling of satisfaction from the blissful state should not be expressed as a result of neglect of the moral principles of society but rather through personal growth, achieved through self-improvement, self-restraint, and detachment from attachment to the benefits of the outside world. According to Aristotle, sensory pleasures are achieved not by striving to achieve a comfortable existence in any way but by sensible and moderate motives of a person to feel genuine pleasure through the right actions. It is noted that the Aristotelian doctrine of virtue requires its theoretical understanding and analysis within the framework of the ethics of virtue, which claims to be the practical application of its results in modern society.
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Gauthier, Candace C. "Teaching the Virtues: Justifications and Recommendations." Cambridge Quarterly of Healthcare Ethics 6, no. 3 (1997): 339–46. http://dx.doi.org/10.1017/s0963180100008033.
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The current interest in and discussion of virtue ethics suggests that this approach to moral decisionmaking has several distinct advantages as applied to ethical issues in healthcare delivery. For the most part, calls to incorporate the virtues of the healthcare provider in discussions of these issues have sought to supplement rather than totally replace traditional ethical theories, such as the utilitarian focus on maximizing the best overall consequences and the Kantian concern to act on the duty of respect for persons. Including virtue-based ethics in such discussions allows for a more eclectic view of what should be considered in resolving difficult moral problems. As many critics of the purely principle-based approach have noted, real moral dilemmas are usually quite messy and are not easily susceptible to satisfactory resolution solely on the basis of abstract moral theories or principles.
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Heubel, Friedrich. "Healthcare Professionals, Roles and Virtue." Cambridge Quarterly of Healthcare Ethics 1, no. 3 (1992): 197–201. http://dx.doi.org/10.1017/s0963180100000372.
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Mrs. J. is a 76-year-old woman who had been in good health. When she was brought to the hospital 10 days after being involved in an automobile accident, she was found to have severe brain injury and, despite vigorous treatment, has neverregained consciousness. The consulting neurologist feels that she has no chance to recover completely and the “best case scenario” is that she may regain some consciousness without ever being able to take care of herself or probably without ever being able to interact with her environment in a meaningful fashion. She and her husband have been very close and had just celebrated their 50th wedding anniversary when the accident occurred. After long deliberation, her husband states that his wife had often said that “she would never want to live like this” and that she had always had a fear of being a burden to anyone. He wants active treatment stopped and asks that she only be kept comfortable and allowed to die. Their daughter agrees with this decision, although their son who lives in a distant state, feels that all treatment should continue and that she “certainly wouldn’t be a burden.” Among other considerations brought up by the husband is the fact that there are no financial arrangements to take care of long-term care in a nursing home.
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Ringstedt, Nils. "The Birka Chamber-Graves- Economic and Social Aspects A quantitative analysis." Current Swedish Archaeology 5, no. 1 (June 10, 2021): 127–46. http://dx.doi.org/10.37718/csa.1997.09.
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Social and economic aspects of the Birka chamber-graves are presented, based on a statistical analysis. An economic differentiation between the chamber-graves is discerned by virtue of estimates of e. g. grave values. The "upper-class people" in chamber-graves apparently can be divided into various levels. There are, however, chambers with low values but which signal social status by their construction. Of interest is the high ranking of some female graves as to wealth and to complexity of grave goods. It is not possible to prove that the graves were intended for foreigners. The chamber-graves at Birka were constructed during a brief period in the 9th and 10th centuries, and should be seen as an ancient international tradition to enhance the status of the leading class - an archaic element connected with periods of incipient urbanization and state formation.
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Dobrijevic, Aleksandar. "Between education and self-education: From Bildung to virtue ethics." Filozofija i drustvo, no. 29 (2006): 119–28. http://dx.doi.org/10.2298/fid0629119d.
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The article contains an explanation of the topic to be dealt with by the author within the work on the project "Regional and European Aspects of Integration Processes in Serbia: Civilization Preconditions, Reality and Prospects for the Future" of the Institute for Philosophy and Social Theory. A concern for the problem of Bildung reoccurs in social sciences. The author claims that we should elicit a dominated normative meaning from many senses of the concept of Bildung, in order to explain his vitality and the possibility of his interdisciplinary application in more appropriate way.
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Loewy, Erich H. "Developing Habits and Knowing What Habits to Develop: A Look at the Role of Virtue in Ethics." Cambridge Quarterly of Healthcare Ethics 6, no. 3 (1997): 347–55. http://dx.doi.org/10.1017/s0963180100008045.
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Virtue ethics attempts to identify certain commonly agreed-upon dispositions to act in certain ways, dispositions that would be accepted as ‘good’ by those affected, and to locate the goodness or badness of an act internal to the agent. Basically, virtue ethics is said to date back to Aristotle, but as Alisdair MacIntyre has pointed out, the whole idea of ‘virtue ethics’ would have been unintelligible in Greek philosophy for “a virtue (arete) was an excellence and ethics concerned excellence of character; all ethics was virtue ethics.” Virtue ethics as a method to approach problems in medical ethics is said by some to lend itself to working through cases at the bedside or, at least, is better than the conventional method of handling ethical problems. In this paper I want to explore some of the shortcomings of this approach, examine other traditional approaches, indicate some of their limitations, and suggest a different conceptualization of the approach.
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DOUKAS, DAVID J. "Where Is the Virtue in Professionalism?" Cambridge Quarterly of Healthcare Ethics 12, no. 2 (April 2003): 147–54. http://dx.doi.org/10.1017/s0963180103122037.
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There is a wind of change about to affect the training of all house officers in the United States. The Accreditation Council of Graduate Medical Education (ACGME) has promulgated a set of general competencies for all U.S.-trained residents, with a major thrust focused on bioethics and professionalism that will likely catch residency directors unaware. The ACGME's General Competencies document globally addresses many relationship-based ethical roles and responsibilities of house officers in healthcare. Of note, this document contains a specific section on professionalism. However, the entire document is woven with a sustained thread of medical ethics throughout its other sections. The intent is to imbue each physician with those skills, rules, and aspects of character that will be a foundation for humane, ethical, professional conduct. Professionalism does indeed go beyond ethical principles, accounting for competency and commitment to excellence and, most of all, implying a virtue ethics account of medical practice. The need to address the central place of virtue ethics in house-staff education is apparent, and we now have the right tool for the job—the ACGME General Competencies.
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Horton Smith, David. "Determinants of Individual Prosociality and of Collective Social Solidarity-Cohesion: A Literature Review." Voluntaristics Review 4, no. 2-3 (July 24, 2019): 1–149. http://dx.doi.org/10.1163/24054933-12340028.
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AbstractThe foundations of volunteering, charitable giving, voluntary associations, voluntary agencies, and other aspects of the Voluntary Nonprofit Sector (VNPS) collectively and individual voluntary action lie in various aspects of human nature and human societies. These may be referred to variously as altruism, morality, ethics, virtue, kindness, generosity, cooperation, social solidarity, and prosociality. Such foundations of the VNPS, and specifically of social solidarity and prosociality, are the subjects of this literature review article/book. The central goal here is to provide a comprehensive and interdisciplinary theoretical framework for understanding, explaining, and predicting such phenomena, based on two versions of the author’s S-Theory.
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Vance, Bremen, and Lauren Malone. "Review of "Rhetoric technology and the virtues by Jared S. Colton and Steve Holmes," Colton, J. S., & Holmes, S. (2018). Rhetoric, technology, and the virtues. Utah State University Press." Communication Design Quarterly 8, no. 4 (December 2020): 29–30. http://dx.doi.org/10.1145/3431932.3431935.
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Discussions about communication and education have become focused on social justice in recent years, and with good reason. Social justice is at the forefront of many aspects of our daily lives in news, education, and even entertainment. As digital rhetoricians and educators, we have found ourselves looking for ways to work at the intersections of our field and social justice to improve both learning experiences and networked communication in non-academic contexts. This work is both timely and needed, as the hierarchies and inequities experienced in "real life" often translate to, and are amplified by, networked and digital forms of engagement. Fortunately, Rhetoric, Technology, and the Virtues offers an insightful and practical discussion about ethical frameworks that contribute to our understanding of digital social justice. Colton and Holmes persuasively argue for the value of Aristotle's virtue ethics, especially the idea of hexis , as a model for empowering students, educators, and others to enact digital social justice. As they explain, Aristotle identified virtues "such as patience, courage, temperance, and liberality" that contribute to ethical behavior and "are developed not solely through reason or by learning rules but through practice of the emotional and social skills that enable us within a community to work toward...human flourishing and general well-being" (p. 32). An essential part of Aristotle's framework is hexis , a person's disposition that has been crafted through habit and repeated practice (p. 11). Colton and Holmes effectively demonstrate how a virtue ethics framework can empower individuals to take ownership of the ethical implications of digital practices. Throughout the book, Colton and Holmes address familiar topics in digital rhetoric ranging from captioning (pp. 3--5, 49--73), remixing (pp. 74--94), and issues inherent in online activism (pp. 95--126).
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Krishna, Lalit. "Nasogastric feeding at the end of life: A virtue ethics approach." Nursing Ethics 18, no. 4 (June 3, 2011): 485–94. http://dx.doi.org/10.1177/0969733011403557.
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The use of Nasogastric (NG) feeding in the provision of artificial nutrition and hydration at the end of life has, for the most part, been regarded as futile by the medical community. This position has been led chiefly by prevailing medical data. In Singapore, however, there has been an increase in its utilization supported primarily by social, religious and cultural factors expressly to prolong life of the terminally ill patient. Here this article will seek to review the ethical and clinical impact of this treatment and provide some understanding for such decisions in the light of the Duty of Palliative Care [DoPC]. Complemented by virtue ethics theory, the DoPC highlights and seeks to realize the individual case specific goals of care that maximize comfort and quality of life of the patient in the face of rapid attenuation of treatment options and the eminence of the final outcome by considering each of these factors individually in order to provide the best outcome for the patient and the family.
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Toon, P. D. "After bioethics and towards virtue?" Journal of Medical Ethics 19, no. 1 (March 1, 1993): 17–18. http://dx.doi.org/10.1136/jme.19.1.17.
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Matthews, Dale A., James H. Buchanan, and James F. Drane. "Virtue, Character, and the Struggle against Illness." Hastings Center Report 20, no. 6 (November 1990): 40. http://dx.doi.org/10.2307/3563428.
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Chen, Jiin-Yu. "Virtue and the Scientist: Using Virtue Ethics to Examine Science’s Ethical and Moral Challenges." Science and Engineering Ethics 21, no. 1 (February 5, 2014): 75–94. http://dx.doi.org/10.1007/s11948-014-9522-3.
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Ewashen, Carol, Gloria McInnis-Perry, and Norma Murphy. "Interprofessional collaboration-in-practice." Nursing Ethics 20, no. 3 (January 17, 2013): 325–35. http://dx.doi.org/10.1177/0969733012462048.
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The main question examined is: How do nurses and other healthcare professionals ensure ethical interprofessional collaboration-in-practice as an everyday practice actuality? Ethical interprofessional collaboration becomes especially relevant and necessary when interprofessional practice decisions are contested. To illustrate, two healthcare scenarios are analyzed through three ethics lenses. Biomedical ethics, relational ethics, and virtue ethics provide different ways of knowing how to be ethical and to act ethically as healthcare professionals. Biomedical ethics focuses on situated, reflective, and nonabsolute principled justification, all things considered; relational ethics on intersubjective, professional, and institutional relations; and virtue ethics on prephilosophical tradition and what it means to be good and to be human embedded in social and political community. Analysis suggests that interprofessional collaboration-in-practice may be more rhetoric than actuality. Key challenges of interprofessional collaboration-in-practice and specific conditions perpetuating dissension and conflict are outlined with specific education and policy recommendations included.
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Walker, Mark. "In defense of the Genetic Virtue Program: A rejoinder." Politics and the Life Sciences 29, no. 1 (March 2010): 90–96. http://dx.doi.org/10.2990/29_1_90.
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The target paper of this invited forum has a vaulting ambition: to convince readers that we ought to attempt to reduce evil in our world by constructing an interdisciplinary program, which I call the Genetic Virtue Program (GVP), to enhance the biological aspects of virtue. Most of the contributors to this forum are not sympathetic to the project—to put it mildly. Yet, one of the surprising things, at least to this author, is that comparatively little is said about the paper's overall ambition. Jamie Bronstein offers the idea that better socialization may be key: “No one would argue that there have not also been great evils; but the historical record doesn't support the level of improbability for further moral improvement through socialization that Walker would like to assign.” However, nowhere do I claim that there is no prospect for further moral improvement through socialization. Indeed, in recently published work I specifically recommend that we improve socialization efforts to enhance virtue by tracking prosocialization efforts.
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Liben, Stephen, David John Doukas, and Michael Aristides Doukas. "Cases and Descriptions: Brevity Is Not a Virtue." Hastings Center Report 32, no. 4 (July 2002): 4. http://dx.doi.org/10.2307/3528076.
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Churchill, Larry R. "Age-Rationing in Health Care: Flawed Policy, Personal Virtue." Health Care Analysis 13, no. 2 (June 2005): 137–46. http://dx.doi.org/10.1007/s10728-005-4477-9.
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Formosa, Paul. "Kant on the Highest Moral-Physical Good: The Social Aspect of Kant's Moral Philosophy." Kantian Review 15, no. 1 (March 2010): 1–36. http://dx.doi.org/10.1017/s1369415400002351.
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In §88, entitled ‘On the highest moral-physical good’, in hisAnthropology from a Pragmatic Point of View(hereafterAnthropologyfor short), Kant argues that ‘good living’ (physical good) and ‘true humanity’ (moral good) best harmonize in a ‘good meal in good company’. The conversation and company shared over a meal, Kant argues, best provides for the ‘union of social good living with virtue’ in a way that promotes ‘true humanity’. This occurs when the inclination to ‘good living’ is not merely kept within the bounds of ‘the law of virtue’ but where the two achieve a graceful harmony. As such, it is not to be confused with Kant's well-known account of the ‘highest good’, happiness in proportion to virtue. But how is it that the humble dinner party and the associated practices of hospitality come to hold such an important, if often unrecognized, place as the highest moral-physical good in Kant's thought? This question is in need of further investigation. Of the most recent studies in English that have taken seriously the importance of Kant'sAnthropologyfor understanding his wider moral philosophy, very few have considered §88 in any depth. This paper aims to help bridge this signifcant gap in the literature.
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Torrey, Deberniere. "Confucian Exemplars and Catholic Saints as Models for Women in Nineteenth-Century Korea." Religions 11, no. 3 (March 24, 2020): 151. http://dx.doi.org/10.3390/rel11030151.
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Women in Joseon Korea (1392–1910) were held to high standards of virtue, which were propagated through didactic texts such as the “Chaste and Obedient Biographies” volume of Lienü Zhuan, the Chinese classic featuring biographies of exemplary women. Joseon women who converted to Catholicism were also educated in standards of Catholic virtue, often through the biographies of saints, which shared with the Confucian exemplar stories an emphasis on faithfulness and self-sacrifice. Yet, the differences between Confucian and Catholic standards of virtue were great enough to elicit persecution of Catholics throughout the nineteenth century. Therefore conversion would have involved evaluating one set of standards against the other and determining that Catholicism was worth the price of social marginalization and persecution. Through a comparison of the Confucian exemplar stories and Catholic saints’ stories, this paper explores how Catholic standards of virtue might have motivated conversion of Joseon women to Catholicism. This comparison highlights aspects of the saints’ stories that offered lifestyle choices unavailable to women in traditional Joseon society and suggests that portrayals of the saints’ confidence in the face of human and natural oppressors could also have provided inspiration to ease the price of conversion.
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Meng, Fanjia, and Ming Wang. "Social Governance Concepts in Traditional Chinese Culture." China Nonprofit Review 12, no. 1 (July 2, 2020): 131–60. http://dx.doi.org/10.1163/18765149-12341374.
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Abstract Within China’s outstanding traditional culture lies a wealth of thought on social governance. In an effort to organize these ideas in systematic fashion, this text contains the dialogue that took place in the autumn of 2019 during a course for public administration graduate students entitled “Innovation in Social Governance.” The dialogue was between Professor Wang Ming of Tsinghua University and sinologist Meng Fanjia, who is a 74th-generation descendant of the great philosopher Mencius and an advocate of contemporary shi culture (a shi is one who aspires to become a person of noble character as defined by traditional Chinese culture). The dialogue, full of novel concepts, summarizes the definition of the word “traditional”. Their discussion was both broadly inclusive and profoundly insightful in the aspects of rite, being a man of noble character, virtue, being a scholar, goodness, filial piety, law, kinship, and morality.
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Lim, Sugiarto. "Observing Hakka’s Culture According to Hakka’s Proverbs." Humaniora 4, no. 2 (October 31, 2013): 1303. http://dx.doi.org/10.21512/humaniora.v4i2.3574.
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Proverbs in Hakka dialect reflect the attitude of the Hakka’s social life and nature. Hakka dialect’s proverbs are divided into two major categories of social life and natural phenomenon. This article tries to analyze how is the Hakkanese culture reflected by the characteristics of these two aspects. In aspects of social life, it could be seen the proverbs from several points of view, including the religion and traditional virtue, fame and academic, regional dialects, and feng shui. On the part of natural phenomenon, it could be seen Hakkanese dependency and understanding on the nature, as well as their agricultural production –based on their way of life and survival. The article is particularly concerned about the cultural characteristics of the Hakkanese which is shaped and reflected due to their migration history and root.
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VanderWeele, Tyler J. "Religious Communities and Human Flourishing." Current Directions in Psychological Science 26, no. 5 (October 2017): 476–81. http://dx.doi.org/10.1177/0963721417721526.
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Participation in religious services is associated with numerous aspects of human flourishing, including happiness and life satisfaction, mental and physical health, meaning and purpose, character and virtue, and close social relationships. Evidence for the effects of religious communities on these flourishing outcomes now comes from rigorous longitudinal study designs with extensive confounding control. The associations with flourishing are much stronger for communal religious participation than for spiritual-religious identity or for private practices. While the social support is an important mechanism relating religion to health, this only explains a small portion of the associations. Numerous other mechanisms appear to be operative as well. It may be the confluence of the religious values and practices, reinforced by social ties and norms, that give religious communities their powerful effects on so many aspects of human flourishing.
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Tomlinson, T. "Caring for risky patients: duty or virtue?" Journal of Medical Ethics 34, no. 6 (June 1, 2008): 458–62. http://dx.doi.org/10.1136/jme.2007.022038.
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Holquist, Michael. "Narrative reflections — After After Virtue." Narrative Inquiry 21, no. 2 (December 31, 2011): 358–66. http://dx.doi.org/10.1075/ni.21.2.15hol.
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Alasdair MacIntyre played a large role in alerting those outside literature departments to the central role of narrative in very aspect of experience. In this he shares certain assumptions with Bakhtin. Both argue that we cannot think without putting events — especially the ongoing event of our lives — into a sequence of some kind. Bakhtin differs from MacIntyre in recognizing that there is a problem in thus universalizing narrative: If everything is narrativized, how can we discriminate between good and bad stories? Bakhtin’s concept of ‘novelness’ is a general theory of narrative, not just a theory of the genre of the novel. Novelness stresses the importance of openness, shared authorship, and other features that provide a set of categories for distinguishing between stories that are faithful to the dialogic nature of human existence and those that seek to deny that nature through various strategies that insure premature closure in a false unity. In an age when the Humanities are little valued by society at large, the in depth knowledge of narrative that defines the textual humanities can provide help to other disciplines that are only now beginning to sense the importance of story.
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Gill, Michael B. "SHAFTESBURY ON SELFISHNESS AND PARTISANSHIP." Social Philosophy and Policy 37, no. 1 (2020): 55–79. http://dx.doi.org/10.1017/s0265052520000047.
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AbstractIn the Introduction to his Treatise of Human Nature, David Hume credits “my Lord Shaftesbury” as one of the “philosophers in England, who have begun to put the science of man on a new footing.” I describe aspects of Shaftesbury’s philosophy that justify the credit Hume gives him. I focus on Shaftesbury’s refutation of psychological egoism, his examination of partiality, and his views on how to promote impartial virtue. I also discuss Shaftesbury’s political commitments, and raise questions about recent interpretations that have taken his Characteristicks to be a polemic, partisan text.
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Frey, William J. "Teaching Virtue: Pedagogical Implications of Moral Psychology." Science and Engineering Ethics 16, no. 3 (September 1, 2009): 611–28. http://dx.doi.org/10.1007/s11948-009-9164-z.
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Crawford-Brown, Douglas J. "Virtue as the basis of engineering ethics." Science and Engineering Ethics 3, no. 4 (December 1997): 481–89. http://dx.doi.org/10.1007/s11948-997-0049-8.
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Bradshaw, A. "The virtue of nursing: the covenant of care." Journal of Medical Ethics 25, no. 6 (December 1, 1999): 477–81. http://dx.doi.org/10.1136/jme.25.6.477.
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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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Preziosa, María Marta. "La definición de "resonsabilidad social empresaria" como tarea filosófica." Cuadernos de difusión 10, no. 18-19 (December 30, 2005): 39–59. http://dx.doi.org/10.46631/jefas.2005.v10n18-19.02.
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This study is a metaphysical essay defining Corporate Social Responsibility (CSR), through a series of Business Ethics texts covering the subject. The selected texts are written by Argentinean and Spanish authors rooted in the Social Teaching of the Church. The objective is to search the foundation of CSR as a moral obligation. The study begins with a logical approach, followed by a metaphysical one before engaging in ethical aspects. The meaning of «responsibility» and «CSR» concepts are defined. Regarding the concept’s metaphysical approach, the study is framed under Aristotelian categories of relationship and quality. From an ethical point of view, CSR is understood as a component of justice as virtue, and what specifically characterizes it is the acknowledgement of one’s own concurrence in the growth and development of the company’s relationship with its stakeholders. The question is posed whether the company, as such, acts in a moral manner –parallel to personal moral agency—. A delimitation of CSR actions is proposed.
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Braveboy-Wagner, Jacqueline A. "The Regional Foreign Policy of Trinidad and Tobago: Historical and Contemporary Aspects." Journal of Interamerican Studies and World Affairs 31, no. 3 (1989): 37–62. http://dx.doi.org/10.2307/165892.
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It is logical to assume that small states focus more attention on the regional, subsystemic or “contiguous” environment (Reid, 1974: 31) than on the broader international system. Given their financial limitations, small states are circumscribed in their ability to influence the international environment but can be effective in the regional context. Even if some small states, by virtue of comparative wealth or ideological commitment, have the capability and inclination to exploit the international environment rather than confine their focus to the region around them, they still find their attention directed, to a large extent, to the immediacy of regional problems and to regional activities that are grounded in social, cultural, political, and economic linkages to the countries nearby. More often than not, economic ties have been formalized in regional integration movements patterned along the lines of the European Community (EC).
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Ooms, Gorik. "Why the West is Perceived as Being Unworthy of Cooperation." Journal of Law, Medicine & Ethics 38, no. 3 (2010): 594–613. http://dx.doi.org/10.1111/j.1748-720x.2010.00514.x.
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Natural selection generated a natural sense of justice. This natural sense of justice created a set of natural rights; rights humans accorded to each other in virtue of being members of the same tribe. Sharing the responsibility for natural rights between all members of the same tribe allowed humans to take advantage of all opportunities for cooperation. Human rights are the present day political emanation of natural rights. Theoretically, human rights are accorded by all humans to all humans in virtue of being humans; however, the idea that the corresponding responsibility is now shared among all humans is not broadly accepted. The natural sense of justice creates an ambiguity: on the one hand humans consider the nation they belong to as the social system that should guarantee their human rights (and likewise they do not consider themselves as having responsibility for the human rights of inhabitants of other nations); on the other hand, as cooperation between nations intensifies, expectations of global mutual responsibility increase as well.
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Rhodes, Rosamond. "Love Thy Patient: Justice, Caring, and the Doctor–Patient Relationship." Cambridge Quarterly of Healthcare Ethics 4, no. 4 (1995): 434–47. http://dx.doi.org/10.1017/s0963180100006253.
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Traditional moral theories of rights and principles have dominated medical ethics discussions for decades. Appeals to utilitarian consequences, as well as the principles of respect for autonomy, beneficence, and justice, have provided the standard vocabulary and filled the literature of the field.Recently on the bioethics scene, however, there has been some discussion of virtue, and, particularly within the nursing ethics literature, appeals are being made to the feminist ethics of care. This intimation of a shift in the wind may have to do with postmodern doubt, or it may be attributable to the claim that virtue theory and the ethics of care (which focus on the character or feelings of the agent, respectively) are more appropriate to private interaction; theories of rights and justice (which focus on the act rather than the agent) are best applied to the political domain of public policy.
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Bacchini, Fabio, and Ludovica Lorusso. "A tattoo is not a face. Ethical aspects of tattoo-based biometrics." Journal of Information, Communication and Ethics in Society 16, no. 2 (May 14, 2018): 110–22. http://dx.doi.org/10.1108/jices-05-2017-0029.
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Purpose This study aims to explore the ethical and social issues of tattoo recognition technology (TRT) and tattoo similarity detection technology (TSDT), which are expected to be increasingly used by state and local police departments and law enforcement agencies. Design/methodology/approach The paper investigates the new ethical concerns raised by tattoo-based biometrics on a comparative basis with face-recognition biometrics. Findings TRT raises much more ethically sensitive issues than face recognition, because tattoos are meaningful biometric traits, and tattoo identification is tantamount to the identification of many more personal features that normally would have remained invisible. TSDT’s assumption that classifying people in virtue of their visible features is useful to foretell their attitudes and behaviours is dangerously similar to racist thought. Practical implications The findings hope to promote an active debate on the ethical and social aspects of tattoo-based biometrics before it is intensely implemented by law enforcement agencies. Social implications Tattooed individuals – inasmuch as they are more controlled and monitored – are negatively discriminated in comparison to un-tattooed individuals. As tattooing is not uniformly distributed among population, many demographic groups like African–Americans will be overrepresented in tattoos databases used by TRT and TSDT, thus being affected by disproportionately higher risk to be found as a match for a given suspect. Originality/value TRT and TSDT represent one of the new frontiers of biometrics. The ethical and social issues raised by TRT and TSDT are currently unexplored.
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Campelia, Georgina, and Tyler Tate. "Empathetic Practice:The Struggle and Virtue of Empathizing with a Patient's Suffering." Hastings Center Report 49, no. 2 (March 2019): 17–25. http://dx.doi.org/10.1002/hast.989.
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Bolsin, S. "Practical virtue ethics: healthcare whistleblowing and portable digital technology." Journal of Medical Ethics 31, no. 10 (October 1, 2005): 612–18. http://dx.doi.org/10.1136/jme.2004.010603.
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Gardiner, P. "A virtue ethics approach to moral dilemmas in medicine." Journal of Medical Ethics 29, no. 5 (October 1, 2003): 297–302. http://dx.doi.org/10.1136/jme.29.5.297.
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Aleksandrova, Valentina. "Legal Aspects of Electronic Communication and Its Proof According to the Tax and Social Insurance Procedure Code Regulations." International conference KNOWLEDGE-BASED ORGANIZATION 24, no. 2 (June 1, 2018): 140–44. http://dx.doi.org/10.1515/kbo-2018-0079.
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Abstract The entry into force of new laws governing electronic communications pose new challenges to electronic communication with the judiciary authorities and arise practical issues with its proof. The following article aims to summarize the results of theoretical and practical analysis of the current legal framework on the proof of electronic communications in our country and its regulation in the Tax and Social Insurance Procedure Code. In legal theory, there is a common understanding about the document and its essence, as a means of proof and it is that the document is a thing on which with the written or electronic symbol it is a materialized statement. The electronic document is a means of proof which, by virtue of law, has the same (equal) evidentiary effect, as the written document. The evidentiary effect of the document does not depend on whether the document is written or electronic, but whether it is accompanied by the signature of its author and, above all, the capacity of the publisher compiling the document
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Bufacchi, Vittorio, and Shari Garmise. "Social Justice in Europe: An Evaluation of European Regional Policy." Government and Opposition 30, no. 2 (April 1, 1995): 179–97. http://dx.doi.org/10.1111/j.1477-7053.1995.tb00122.x.
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WHEN RAWLS FORMULATED HIS VIEWS ON SOCIAL JUSTICE IN the 1950s and 1960s, leading to the publication of A Theory of Justice in 1971, he based his theory on a simple but unconditional assumption, namely, that justice is the first virtue of social institutions. This assumption Rawls considers to be beyond doubt, so much so that in the very first page of his treatise he claims that ‘laws and institutions no matter how efficient and well-arranged must be reformed or abolished if they are unjust’.Largely as a result of Rawls's A Theory of Justice, over the last 25 years questions of social justice have dominated most debates on political theory. And while vast quantities of ink were expended over philosophical discussions on significant but detailed aspects of Rawls's theory, principally on the plausibility of his meta h sical assumptions on individuals and human psychology, it is unfortunate that not enough attention has been paid to Rawls's initial recommendation of adopting normative criteria as a tool for evaluating political institutions.
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Rhee, Helen. "Philanthropy and Human Flourishing in Patristic Theology." Religions 9, no. 11 (November 15, 2018): 362. http://dx.doi.org/10.3390/rel9110362.
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This article grounds early Christian theologies and practices of philanthropy in their varied complexities in a larger patristic vision of human flourishing. For patristic authors (second to fifth centuries), human flourishing is grounded in God’s creative intent for material creation, including nature and material goods, that are to be shared for common use and common good, and also to be a means of distributive justice. Based on God’s own philanthropia (“love of humanity”, compassionate generosity), when Christians practice it mainly through almsgiving to the poor and sharing, they mirror the original image (eikon) of God, undo their crime of inhumanity, retain a Christian identity and virtue, and thus restore a semblance of God’s creative intent for the common good. This fundamental social virtue, philanthropia, is, in fact, an attendant virtue of salvation (the goal of creation, including humanity), in reversing the effects of the fall and restoring human flourishing. I then examine patristic authors’ presentations of how wealth presents Christians in concrete situations with a unique challenge and opportunity to demonstrate their spiritual state and persevere in their salvation by eliminating vices (e.g., greed) and cultivating virtues (e.g., detachment), and thereby to affirm and confirm their Christian identities. Finally, I explore the institutional aspect of philanthropy in the (post-) Constantinian era as the Christian church took on the task of caring for the poor of the whole Roman society as a result.
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Kobets, Y. V. "REVOLUTION AND STATUS OF WOMEN: GENDER AND POLITICAL ASPECTS." PRECARPATHIAN BULLETIN OF THE SHEVCHENKO SCIENTIFIC SOCIETY Idea, no. 6(50) (December 28, 2018): 57–64. http://dx.doi.org/10.31471/2304-7410-2018-6(50)-57-64.
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The twentieth century will be remembered as a time of the revolutions that had a consequence a radical transformation of social relations. There was also a so-called "Quiet revolution" or "revolution of women", which led to a significant number of their emancipation. The article deals with the change of gender stereotypes under the influence of revolutionary changes during the year ot 1917, the period of formation the establishment of independence, during the events of the Maidan and the Revolution of Virtue.
The research document contains a political analysis of socio-political processes of participation and role of women that took place in Ukraine and in the world. The author emphasizes the features of the displaying problems depending on a particular ideological and political situation, political regime. It became possible with the help of a systematic and integrated approach to consideration of the problem to supplement the general picture of revolutionary events, to reveal the female component of these periods in all of it's diverse manifestations, to make a certain contribution to the field of gender research in political science.
The focus is on the struggle for women to equalize rights with men in the economic, political, cultural spheres of life, as well on their participation in general political processes.
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Shevchenko, Sergei Yu. "Ethics of Uncertainty As an Extension of Virtue Epistemology." Epistemology & Philosophy of Science 58, no. 1 (2021): 161–77. http://dx.doi.org/10.5840/eps202158116.
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Uncertainty can’t be understood without taking into account both properties of the problem situation and agent’s knowledge about it. The correspondence of knowledge and situation of decision-making is crucial for understanding the onto-epistemological nature of uncertainty. At the same time, this correspondence is the key topic in virtue epistemology, especially in its ‘non-classical’, regulatory, branch, related to works of R. Roberts and W.J. Wood. In this article, genetic consultation is chosen as an example of such a problematic situation since a doctor and a patient explicitly deal with the uncertainty of genetic risks. The problems of communication and joint decision-making in the context of medical-genetic consultation are comprehensively described in bioethics. At the same time, its social dimension is limited to the direct interaction of two individual agents, that allows us to use it as a model for constructing the ethics of uncertainty. In this article, four forms of uncertainty are identified: descriptive, normative and radical uncertainties, and translation uncertainty. Referring to the approaches of virtue epistemology, the author brings each of these forms into conformity with the proposed regulatory principle. The regulations assume that generating or disseminating knowledge under conditions of uncertainty require taking into account the incompleteness of the presented model of reality in its four aspects. A modelled fragment of reality could change in a predictable (descriptive uncertainty) or unexpected (radical uncertainty) way. The goals and values of a model’s user can not be hierarchically ordered, and may also change in the future (normative uncertainty). User’s interpretations of the model may be diverse, and can never be strictly defined by the intentions of the model’s author (indeterminancy of translation, or uncertainty whether success of co-reference is achieved).
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Clifton, Shane. "Disability and the Complexity of Choice in the Ethics of Abortion and Voluntary Euthanasia." Journal of Medicine and Philosophy: A Forum for Bioethics and Philosophy of Medicine 46, no. 4 (July 5, 2021): 431–50. http://dx.doi.org/10.1093/jmp/jhab008.
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Abstract In the polarized debates about abortion and voluntary euthanasia, disability advocates, who normally align with left-wing social forces, have tended to side with conservative and religious voices in expressing concerns about the impact of technological and sociopolitical developments on disabled futures. This paper draws on the social model of disability and the virtue ethics tradition to explain the alignment between the religious and disability perspectives, and the theory of transformative choice to highlight the limits and biases of the pro-choice logic. Yet, it also recognizes the inherent contradiction of disabled advocates taking a paternalistic position against the personal agency of women and people facing terminal illnesses. A disability perspective serves the discussion of abortion and euthanasia as an encouragement to work together for the building of a society that enables people with diverse disabilities to exist and flourish, and helps pregnant women, people facing disabling and terminal illnesses, and politicians and social influencers to make informed choices.
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Muliarchuk, Yevhen Ivanovych. "Human calling in the contemporary world: responsibility and expected competencies of educators." Filosofiya osvity. Philosophy of Education 24, no. 1 (December 4, 2019): 187–200. http://dx.doi.org/10.31874/2309-1606-2019-24-1-187-200.
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The research focuses on calling phenomenon in the context of the tasks of school reform, definition of the ways of development and motivation of educators. The study analyses social, cultural and humanity aspects of the idea of human calling in the contemporary world as well as the tasks of educators in forming of the system of appropriate competencies of students. The practical issues and international experience of taking into consideration of calling factor in education of teachers and the possibility of use of calling criterion for the assessment of professional suitability of teachers are examined. In particular, the experience of the National Council for the Accreditation of Teacher Education (NCATE) in the USA confirms the necessity of measuring not only the knowledge and psychological qualities of the potential teachers, but also of evaluation their ethical virtues. Therefore, if some teachers do experience a calling, it would fall under the “virtue ethics”.
Regarding to the personal nature of the phenomenon of calling and moral autonomy of the person, it is unreasonable and unmoral to implement a formal requirement of calling from the candidates for any job. Whereas in the system of the professional evaluation, in particular in education, the criteria of ethical virtues and attitudes to work has to be formulated as for the indirect manifestations of the experience of calling of a personality. Such indicators are: passion – abilities – their practical implementation – the aim of social benefit. The list of personal virtues corresponding to the experience of calling in education framed as following: open-mindedness, love to children, respect, sympathy, tolerance, objectiveness, honesty, fairness, insistency, responsibility.
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Bratton, Darrell, and Val Candy. "Federal Government Ethics: Social Media." International Journal of Management & Information Systems (IJMIS) 17, no. 3 (May 24, 2013): 175. http://dx.doi.org/10.19030/ijmis.v17i3.7866.
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The federal government has not escaped the increasing worldwide useof social networking. Federal employees are using social networks (socialmedia) for personal and professional reasons and leadership and management arewrestling with the ethical implications.The role of ethical theory and practice in the global businessenvironment is discoursed from the federal governments vantage point withrespect to social networking. Given thehistory of federal government officials and employees acting in an unethicalmanner, multiple normative ethical theories are investigated. The leadership is examined with a utilitarianlens and non-management employees are studied from the Kantianperspective. Additionally, virtue ethicsare discussed as a counter argument to the aforementioned theories. Cultural intelligence is discussed as havingreciprocal relationship with the multicultural and global aspect of socialnetworking. It is argued that ethicalintelligence needs to be created to support the minimum requirement of a codeof ethics for federal employees to follow when using social networking.
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Pennock, Robert T., and Michael O’Rourke. "Developing a Scientific Virtue-Based Approach to Science Ethics Training." Science and Engineering Ethics 23, no. 1 (January 27, 2016): 243–62. http://dx.doi.org/10.1007/s11948-016-9757-2.
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