Hierarchy Of Virtues Research Articles

О принципе составления канона Ямвлиха

Iamblichus of Chalcis, one of the most prominent Neoplatonists of the third – fourth cen­turies AD, introduced a list of twelve principal Plato’s dialogues that should have been com­pulsory studied by his disciples. This list was called the Canon of Iamblichus. However, the survived Iamblichus’ writings contain no information on the Canon; and later Neopla­tonists provide very scant mentions on the subject. It is the sole anonymous manuscript of the sixth century that counts twelve dialogues in the Canon and lists each of them match­ing with the hierarchy of virtues. Nonetheless, Iamblichus seems to be less interested in the doctrine of virtues. Moreover, given the hierarchic order of virtues, one cannot ex­plain why ‘political’ virtues correspond to the Gorgias and not to the Statesman or the Re­public. To discover the reason for selection of particular Plato’s dialogues for the Canon, I analyzed the general assessments of the dialogues by later Neoplatonists. The analysis re­veals that every of the first ten dialogues contains a particular mythological story with a featured character, who plays the role of a Demiurge. The collected evidence argues that the principal selection criterion for Iamblichus was the mythologic kernel of each dialogue. Moreover, Iamblichus’ Canon presupposes that the first ten dialogues form a common mythological narrative, a kind of an integral meta-myth of Plato’s philosophy.

Institutional justice and the virtue of gratitude

This paper explores the relationship between justice, institutions, and the medieval virtue of gratitude. It does this by focusing on a thirteenth-century account of the virtue of gratitude in the work of Thomas Aquinas. It argues that institutions, both formal and informal, provide a helpful framework for considering the relationship between gratitude and a number of important benefactor and beneficiary relationships within the hierarchy of virtues that make up the cardinal virtue of justice. This paper first explores Thomas’ account of the virtues of justice and gratitude. It then looks at recent literature in theology and ethics of institutions showing how formal and informal institutions can help cultivate gratitude.

The Most Important Virtue?

The narrator of the Middle English Cleanness states that God punishes sexual sin more harshly than any other sin. This essay argues that the rest of the BL Cotton Nero A.x manuscript continues to develop the virtue of temperance, which governs sexual behavior, as a central theme. Pearl uses temperance to bring home the dreamer’s sin and God’s justice, while Patience and SGGK employ the interrelation between temperance and fortitude in ways that make temperance foundational. Interrogating the interdependence of the virtues allows the poet to challenge the traditional hierarchy of virtues, in which temperance is the lowest, thus making the case that temperance is paradoxically foundational to other virtues, like justice and fortitude. In this way, the poems not only make a case for the value of temperance, but they also expose ambiguities in orthodox accounts of the virtues.

The Shifting Ecumenical Landscape at the 2017 Reformation Centenary

The 2017 Reformation Centenary is the first commemoration to take place during the ecumenical age and marks fifty years of Lutheran–Roman Catholic dialogue. The current ecumenical landscape is a tale of two cities, one of ecclesial fragmentation that exists simultaneously with new relationships of communion and ecumenical progress. The way forward requires the discernment of deeper commonalities among ecclesial tradition, a correlation of doctrines, a “pastoral ecumenism,” and a hierarchy of virtues in addition to a hierarchy of truths.

Rhetoric and Power: The Drama of Classical Greece

Rhetoric and Power: The Drama of Classical Greece

The hierarchy of virtue: mutualism, altruism and signaling in Martu women's cooperative hunting

Cooperative hunting is often assumed to be mutualistic, maintained through returns to scale, where, by working together, foragers can gain higher per capita return rates or harvest sizes than they can by hunting alone. We test this hypothesis among Martu hunters and find that cooperation only provides increased returns to poorer hunters while disadvantaging better hunters. Even so, better hunters still cooperate as frequently as poorer hunters. We ask whether better hunters are advantaged in secondary sharing distributions or whether they bias their partner choice to kin or household members. We find that better hunters are not more likely to pair up with kin and they do not gain consumption benefits from acquiring more. They share a greater proportion of their harvest than poorer hunters: no matter how much one produces — better hunter, worse hunter, cooperator, solitary hunter — all eat the same amount in the end. Such a result suggests the hypothesis that cooperation might be a costly signal of commitment to the public interest on the part of better hunters, which generates trust among camp members and facilitates strong social networks, particularly among women, who cooperate more than men. While some foragers may benefit through cooperation from returns to scale or risk reduction, others may benefit more through signaling commitment and generating trust.

Constructing Inequality: The Fabrication of a Hierarchy of Virtue among the Etoro

Constructing Inequality: The Fabrication of. Hierarchy of Virtue among the Etoro. Raymond C. Kelly. Ann Arbor: University of Michigan Press, 1993. viii. 604 pp., figures, map, photographs, tables, bibliography, index.

Constructing Inequality: The Fabrication of a Hierarchy of Virtue Among the Etoro.

Constructing Inequality: The Fabrication of a Hierarchy of Virtue Among the Etoro.