Letteratura scientifica selezionata sul tema "Dispositive benevolence"

I begin with a note about moral goodness as a quality, disposition, or trait of a person or human being. This has at least two different senses, one wider and one narrower. Aristotle remarked that the Greek term we translate as justice sometimes meant simply virtue or goodness as applied to a person and sometimes meant only a certain virtue or kind of goodness. The same thing is true of our word “goodness.” Sometimes being a good person means having all the virtues, or at least all the moral ones; then goodness equals the whole of virtue. But sometimes, being a good person has a narrower meaning, namely, being kind, generous, and so forth. Thus, my OED sometimes equates goodness with moral excellence as a whole and sometimes with a particular moral excellence, viz., kindness, beneficence, or benevolence; and the Bible, when it speaks of God as being good sometimes means that God has all the virtues and sometimes only that he is kind, mereiful, or benevolent. When Jesus says, “Why callest thou me good: None is good, save one, that is God,” he seems to be speaking of goodness in the inclusive sense, but when the writer of Exodus has God himself say that he is “merciful and gracious, long-suffering, and abundant in goodness and truth,” God is using “goodness” in the narrower sense in which it means benevolence, for he goes on to make it clear that he is also just and severe. Similarly, “good will” may mean either “morally good will” in general, as it does in Kant, or it may mean only “benevolent will,” as it usually does; in “men of good will” it is perhaps ambiguous.

Abstract This study analyzed the influence of trust and trustworthiness on the intention to adopt and use e-government services. A structural model was proposed, considering the relationship among Ability, Benevolence, Integrity, Perceived Risk, Trust of the Government, Trust of the Internet and Disposition to Trust. The model was tested through structural equation modeling (partial least square method). An online questionnaire was applied, including 36 items for all the constructs presented in the model, and measured with 11-point Likert scales. After the first round of analysis, an alternative model was proposed with a better fit. Results indicated that: 1) Ability, Benevolence, and Integrity, together, positively influence Trust of the Government; 2) Trust of the Government and Trust of the Internet positively influence Trust in e-Government; 3) Trust in e-Government negatively influences Perceived Risk and positively influences Intention to Use and; 5) Perceived Risk negatively influences Intention to Use. Considering the results of this research, as government agencies increase their expenditure to implement and maintain e-gov initiatives, they must recognize and deal with trust-related issues.

Resumen: Sócrates, en el Gorgias (521d) , afirma ser el único ateniense que practica en su tiempo el verdadero arte político. En este artículo se interpreta esta aserción desde el análisis del verbo θεραπεύω , que en el contexto del diálogo puede traducirse como “servir”, “cuidar” o “atender” (513e, 521a), y que alude primariamente al carácter terapéutico de la política en analogía con la medicina, aunque eventualmente también se usa para referir, por ejemplo, al entrenamiento de los caballos (516e). La tesis central es que Sócrates entiende el ejercicio de la política como cuidado de las pasiones, y de su relación con la benevolencia, que se define como una disposición afectiva básica y esencialmente política. A manera de conclusión, se plantea que el ejercicio socrático de la política depende de las posibilidades performativas del lenguaje, y está determinado por una tensión irreductible entre lo político y lo apolítico.Palabras clave: Platón, Gorgias, política, pasiones, benevolencia.Abstract: In the Gorgias (521d), Socrates claims to be the only Athenian who practices the real art of politics in his time. The present paper interprets this assertion based on an analysis of the Greek verb θεραπεύω, which in the context of the dialogue means “serving”, “caring”, or “tending” (513e, 521a). It alludes primarily to the therapeutic character of politics by analogy with medicine, but it also can refer to the training of horses (516e). Socrates understands the practice of politics as a way of taking care of the passions, and of their relation to goodwill, which is considered to be a necessary affective disposition that is inherently political. Socratic political n practice depends on the performative possibilities of language. An irreducible tension between the political and the apolitical determines it. Keywords: Plato, Gorgias, politics, passions, benevolence.

The article is devoted to the study of the factors of the axio-psychological design of the life achievements of the individual and to the identification of gender differences in this phenomenon. According to the results of the factor analysis, the determining features of the axio-psychological design of the life achievements of the individual in the period of early adulthood of the female gender were determined, represented by the following integral psychological characteristics - 10 factors: disposition of self-efficacy, disposition of perfectionism, attribution of responsibility, overcoming obstacles, use of unproductive coping, "futile efforts", combination of androgyny with femininity, benevolence, desire for success, lack of adequate mental age assessment. Instead, representatives of the male gender of early adulthood are distinguished by the following integral psychological characteristics - 10 factors: traits of the male gender in achieving success, overcoming obstacles, helplessness, lack of externally regulated perfectionism, failure, lack of independence as a lack of result, understanding of the situation, reward for what has been achieved, duality of externally regulated perfectionism , affective-conative complex. Gender-based differences between the factors of axio-psychological projection in early adulthood have been revealed: in women, this process is motivated by the disposition of self-efficacy and perfectionist guidelines, and in men by masculinity traits and the desire to overcome obstacles.

This paper is regarded in the framework of anthropological linguistics and is devoted to the study of the notion of friendliness. Friendliness is defined as friendly disposition or friendly attitude of a person in relation to other people. The paper emphasizes valuable dominants of a friendly attitude – kindness, benevolence, disposition and sympathy. The results of free association experiment allowed the author to generalize ideas about the notion of friendliness among native speakers and describe the image of a friendly person in the Russian linguistic worldview. Friendliness can be manifested by verbal and nonverbal means of communication that reflect positive and good-minded communication style. The paper discusses vocal expressions, lexical means of language, facial expressions, gestures, actions that are regarded as manifestations of friendliness. It is worth noting that the addressee experiences a wide range of positive emotions dealing with manifestations of friendly attitude. The research emphasizes that friendliness is highly valued in the Russian-speaking culture. The results of this paper contribute to the study of the linguistic image of a friendly person as a fragment of the Russian linguistic worldview.

This study presents a multiyear empirical examination of gender bias in the handling of juvenile court cases in Hawaii. Based on prior qualitative and quantitative data, it is hypothesized that once female juvenile offenders are found delinquent, they will be sanctioned more severely than male offenders by the juvenile court, holding other factors constant. Results from a series of analyses indicate significant differences between male and female juvenile justice outcomes, particularly for youth of color. Female offenders are more likely than male offenders to be handled informally at the early stages of the system, but the court's benevolence declines as girls move into the disposition stage. The implications of these findings for resolving inconsistencies in prior research are discussed. Also considered are policy implications with regard to congressional initiatives to de-emphasize the deinstitutionalization of status offenses and reduce concerns about minority overrepresentation in the juvenile justice system.

Abstract Humans should be able to trust that they can safely interact with their home companion robot. However, robots can exhibit occasional mechanical, programming or functional errors. We hypothesise that the severity of the consequences and the timing of a robot’s different types of erroneous behaviours during an interaction may have different impacts on users’ attitudes towards a domestic robot. First, we investigated human users’ perceptions of the severity of various categories of potential errors that are likely to be exhibited by a domestic robot. Second, we used an interactive storyboard to evaluate participants’ degree of trust in the robot after it performed tasks either correctly, or with ‘small’ or ‘big’ errors. Finally, we analysed the correlation between participants’ responses regarding their personality, predisposition to trust other humans, their perceptions of robots, and their interaction with the robot. We conclude that there is correlation between the magnitude of an error performed by a robot and the corresponding loss of trust by the human towards the robot. Moreover we observed that some traits of participants’ personalities (conscientiousness and agreeableness) and their disposition of trusting other humans (benevolence) significantly increased their tendency to trust a robot more during an emergency scenario.

The knowledge of the promoting variables of dating violence has been a topic much studied in the last decade. However, the definition of the profile of this type of victim still presents numerous unknowns that hinder the effectiveness of prevention programs against violence. This study analyzes the interaction of cognitive, emotional and behavioral variables that converge in the victim profile. The sample comprised 2577 adolescents (55.2% girls) of 14 to 18 years in age (M = 15.9, SD = 1.2). The instruments used were the dating violence questionnaire (CUVINO), the scale of detection of sexism in adolescents (DSA), Mechanisms of Moral Disengagement Scale and Child and Adolescent Disposition Scale (CADS). To study the relationship between the different variables considered in this article, a SEM analysis was used. The results show that victims of gender violence and emotional abuse have high scores in benevolent sexism, moral disengagement and emotionally negative behavioral patterns. Likewise, the existence of an interdependent relationship between these three sets of variables was found.

The study investigated the relationship between perceived organizational support and organizational outcomes among nurses of selected mission hospitals in Ghana. Compared with Public Sector hospitals, Mission hospitals in Ghana operate with very limited resources. Thus, they have very little to incentivize their staff. Nonetheless, there is the general assumption that employers who demonstrate generous disposition towards their employees will reap reciprocal benefits. Such employees work beyond the job demands even in periods of serious financial difficulties. Phenomenology research design under the qualitative research method was used to find answers to the research questions. A sample size of 40 was drawn through purposive sampling technique from five selected Mission Hospitals in Bono and Bono East Regions of Ghana. Data collection tools used in the study were interview and observation. The data analysis went through compiling, disassembling, reassembling, interpreting and concluding, phases. The text was sorted based on predefined themes. Illustrative words from the original field notes were selected and placed in a table. Initial (level 1) codes mimicked the original information in the case of semantic coding process and, in the case of latent coding, meanings imbedded in the text were generated; this was presented in a form of discourse analysis. When the perceptible index of employees is made up of benevolence, care and celebration; when employees perceive employers who are concerned about their goals and values, and are willing to help them when they need special favour, they become a part of the organization and are ready to work beyond the job demands. Hence, organizations are advised to resource their human resource departments adequately to be able to respond to the needs and aspirations of their employees.

The importance of addressing the continuance of gender bias in children's literature cannot be overstated. Considering that children, as the intended audience of children's literature, should be agents of change in society, particularly with relation to gender roles equality. The issue addressed in this study is how women are portrayed in Arleen A. Kingdom Tale Collections, a collection of children's books authored by a woman. The purpose of this paper is to describe and explain the gender bias towards female and male characters in Kingdom Tale Collections. This literary work is created by a woman and will discuss the description of the status and role of women; therefore, feminist literary criticism will be employed as the guiding theory and methodology. This descriptive qualitative research approach obtains its data with a focus on feminism literary critique in the study of literature. The results of this study pertain to the portrayal of gender bias faced by the main female character, including the notion that a woman must be beautiful despite her mental and physical weakness, whereas a guy with a strong body is autonomous and intellectual. Second, the woman must be able to cook and sew for her family, but she cannot pursue a job that is substantially distinct from the male characters. Third, a virtuous woman is shown as possessing a weak and timid disposition. They are portrayed in the novel as lacking the bravery to express their heart's desires; women will always be expected to submit to the desires of men, whilst men are free to express their hearts. This study concludes that there is still a gender bias in the form of women's domestication as a manifestation of traditional gender norms. As if their life depend on the benevolence of males, women are portrayed in the domestic sphere as mere accessories. This, of course, further demonstrates that gender bias persists in children's literature from the "Kingdom Tale Collection," despite the fact that the story's author is a woman, and that it appears to be a problem that will persist in our culture.

Cette adresse aux designers procède d'une démarche de décentrement anthropologique pour tenter de penser et prendre soin du digital comme spiritual au sens où Derrida interprétait ainsi le processus de questionnement mais aussi la technique chez Heidegger. Cet itinéraire passe par une critique de la notion d'information chez Simondon pour repenser « l'âme des objets ». Il se poursuit par une analyse de la question de la chair à partir de Merleau-Ponty pour proposer le passage d'une « chair souffrante du numérique » à une organologie et une pharmacologie du geste digital. Il aborde enfin ce que Bernard Stiegler nommait les technologies de l'esprit, par le prisme de l'intuition bergsonienne et de la transduction simondonienne pour réintroduire la pensée analogique dans le design numérique d'une bienveillance dispositive, condition techno-esthétique, éthique, cosmotechnique et politique du développement du bien commun et des savoirs
This address to designers stems from an approach of anthropological decentering to think and take care of the digital as spiritual in the sense that Derrida designated the process of questioning but also the of technique in Heidegger. This route goes through a critique of the notion of information in Simondon to try to rethink "the soul of objects". It continues with an analysis of the question of the Flesh from Merleau-Ponty to propose the passage from a "digital suffering flesh" to an organology and a pharmacology of the digital gesture. Finally, it approaches what Bernard Stiegler called the technologies of the through the prism of Bergsonian intuition and Simondonian transduction to reintroduce analogical thought into the digital design of a dispositive benevolence, techno-estheú, cosmotechnic, ethical and political condiú)n for the development of the common good and of knowledge

In this chapter, Richard Yetter Chappell examines the moral status of a disposition he calls “abstract benevolence”, viz. the disposition to allow abstract considerations of the greater good to override one’s natural inclinations towards prioritizing those whose needs are lesser but in some way more emotionally salient. Many people feel that it is callous to act in this manner, and this view seems to comport well with the traditional view of “sympathy” as an important virtue. Chappell argues to the contrary: according to him, we must recognize abstract benevolence as an important virtue for imperfectly virtuous agents living in present times.

This empirical study applies an existing scale to measure trust in the context of virtual communities on the Internet, and explores factors that build trust in this unique environment. The results show that trust is composed of two dimensions: trust in others’ abilities and trust in benevolence/integrity. In addition, this research found that trust has relationships with perceived responsiveness, disposition to trust, and perceptions regarding the degree to which others confide personal information. Trust itself affected participants’ desire to get and to provide information to others in the online community.

The concepts of virtue and vice identify a distinctive set of goods and evils, ones that are aspects of human excellence unlike, say, the values of feeling pleasure or pain. On a broad conception, virtue and vice are found in many aspects of our lives, so there are not only moral virtues such as benevolence and courage but also intellectual virtues such as skill in assessing evidence and perhaps physical ones, as are had by athletes. A narrower conception recognises only moral virtues. On both conceptions the value that makes a state virtuous or vicious can be either a matter of promoting some independent good or evil or a value the state has in itself. Some philosophers identify the moral virtues instrumentally, as traits that promote an independently good life either for their possessor or, more plausibly, for her or for other people; a parallel view says the intellectual virtues lead reliably to true belief. But both kinds of virtue can also be valued intrinsically and were so valued by Aristotle, for whom they exercised practical and theoretical rationality and thereby realised core aspects of human nature. A different, non-Aristotelian view grounds the intrinsic goodness of moral virtue in its fittingness to its intentional object, as in the positive attitude of desiring and pursuing a good such as another person’s pleasure. We apply the concepts of virtue and vice both to standing dispositions or character traits and to individual desires and actions. Some such as Aristotle think the first application is primary, so to be virtuous an act must issue from a virtuous disposition; others see the application to individual states as primary. There are also disagreements about how the value of virtue compares to that of other goods such as pleasure and knowledge, some thinking it the greatest of goods and others that it always has less value than its specific intentional object. Virtue can play further roles. Virtue-epistemologists say that for a true belief to count as knowledge, its being true must manifest or be because of intellectual virtue. And virtue-ethicists use claims about moral virtue to identify right acts, resulting in a third main method of ethics alongside consequentialism and deontology. One version of virtue ethics says a right act must be done from a virtuous motive, another that it is one a virtuous person would or might do in the circumstances, and a third that right acts can be identified only by a virtuous person’s trained moral perception. In their dispositional forms, virtue and vice can figure in psychological explanations, as when we say someone helped a stranger because he has the character trait of benevolence. These explanations are challenged by situationist social psychology, which says less of our behaviour than we think is explained by character and more by seemingly trivial features of our situation. Some philosophers impressed by situationism think it tells against virtue-centred philosophical views such as virtue ethics, which they say assume virtues that do not exist. Defenders of these views either question situationism empirically or say it leaves their philosophical claims untouched.