List Of Virtues Research Articles

Le virtù comunicative nella relazione medico-paziente

Per lungo tempo, la comunicazione è stata considerata un elemento secondario nella pratica medica e questo aspetto ha spesso inciso negativamente sulla relazione medico-paziente. A dimostrare ciò, vi sono molti studi i quali, volendo analizzare le mancanze che i pazienti lamentano maggiormente delle pratiche sanitarie, rilevano tra le principali proprio la poca cura da parte dei medici nel momento della comunicazione. Per sopperire a questa debolezza, una sempre più fiorente letteratura si è occupata di gettare luce su questo aspetto, mostrando ad esempio come una cattiva comunicazione possa ledere la fiducia e conseguentemente l’alleanza terapeutica, elemento essenziale della relazione medico-paziente. Una non meno fiorente produzione ha cercato inoltre di illuminare quali siano quei particolari tratti del carattere che, debitamente coltivati, favoriscono il buon agire dell’operatore sanitario. Tuttavia, curiosamente, questi due ambiti non sono stati fino ad ora messi in correlazione, se non indirettamente. Intento del presente lavoro è quello di illustrare il nesso che li lega, mostrando l’imprescindibilità dell’aspetto comunicativo nella pratica medica ed evidenziando quanto il risultato di una buona relazione medico-paziente dipenda dal modo in cui il professionista si pone entro la relazione di cura. Per questa ragione, utilizzando come paradigma la Virtue Ethics, nell’ultimo paragrafo di questo lavoro si propone una lista di virtù che, maturando nel professionista, possono rendere la pratica comunicativa una buona pratica.

Dygðirnar í Laxdæla sögu: Efniviður fyrir mannkostamenntun

Bókmenntakennsla í anda mannkostamenntunar byggist mjög á því að fjalla um dygðirnar í textanum. Þegar tilraun var gerð með að kenna Laxdæla sögu með þessu móti þurfti að taka saman dygðirnar í sögunni. Í þessari grein er að finna ítarlega greiningu á dygðum í Laxdælu. Beitt var tveimur aðferðum við að leita að dygðunum. Fyrri aðferðin fólst í að skoða þau dygðaorð sem koma fyrir í sögunni. Þannig má fá nokkuð heilsteypta mynd af þeim dygðum sem höfundur Laxdælu nefnir sjálfur. Til að fá breiðari mynd af dygðunum í sögunni og jafnframt dýpri mynd af þeim aðstæðum þar sem dygðir koma fyrir var beitt annarri aðferð. Þar var notaður listi yfir dygðir frá Jubilee-miðstöðinni á Englandi og skoðað hvað af þeim mætti finna í sögunni. Í báðum tilfellum voru sams konar dæmi tekin saman til að gefa sem besta mynd af notkun orða og tilvist dygða í Laxdælu. Greiningin er rökstuðningur fyrir tilvist dygða í sögunni, getur nýst þeim sem vilja kenna Laxdælu út frá dygðum og loks varpar hún fræðilegu ljósi á þær dygðir sem finna má í sögunni.

The relevance of Galatians 5:16-26 in the modern “spiritual intelligence” debate

It is not acceptable for Christians to live their lives in isolation. It is important, especially for Christians to participate in, to influence and to hold an opinion regarding the relevant issues in the world. When our magazines and newspapers report something new, Christians should become actively engaged and position themselves. When a women’s magazine published an article about spiritual intelligence being a demand of the twenty-first century, I wondered whether Christians could view themselves as spiritually intelligent. Therefore, this article seeks to offer an exploration of what spiritual intelligence entails and a determination of the relevance of Galatians 5:16-25 in this debate. The list of virtues in this passage offers a clear picture of what a Spirit-filled life should be. The latter appears to be synonymous with a spiritually mature life, as demanded by our modern world. Being a Christian improves the way one manages everyday problems in the world. It alters the way one conducts business. Christian spirituality (like many other forms of spirituality) can contribute to a successful and whole person, family, company, and nation.

Learning from Franklin's Mistakes: Self-Interest Rightly Understood in theAutobiography

AbstractBenjamin Franklin divides the mistakes he lists in theAutobiographyinto “errata” and “great errata.” He derived no benefit from the latter, but some benefit from the former. Examining Franklin's regret, or lack of regret, at these errata opens a window onto Franklin's understanding of morality. The laxity in his list of virtues and his flexibility with regard to conventional morals stem from the insight Franklin tells us he gained from these errata. For Franklin, or at least his persona in theAutobiography, there was no conflict between egoism and altruism, and he is therefore the embodiment of a type of self-interest well understood. Tracing the story of the errata, which Franklin inserted into an earlier draft of the work's first part, and Franklin's later actions provides the key to understanding the rhetorical strategy of theAutobiography, and the reason he never wrote his proposedArt of Virtue.

Les sermons sur saint Antoine et le bon usage de la prédication comme ‘vertu’

One of the main reasons for Saint Anthony of Padua’s holy fame and reputation is his activity as a preacher. This article begins with a review of the hagiographical legends referring to preaching as a virtue or gift of divine grace, and the importance of Iulianus of Speyer’s works in spreading the concept of preaching as a virtue is hightlighted. Then follows a discussion of a series of texts written between about 1250 and 1350, which seeks to shed light on the identification of recta et fructuosa praedicatio (right and fruitful preaching activity) with Anthony’s wisdom (sapientia) or knowledge (scientia). It can be seen that this message was expounded over a relatively broad timespan from the 1280s onwards. There is also evidence of an interdisciplinary problem, which seems to involve not only the preachers belonging to the Order of Friars Minor, but also those who were called to preach to them from outside the Order itself. Three possible reasons for the appearance of preaching on the list of virtues are suggested. It may have originated from the attempt to assimilate contemporary preachers with the model of holiness provided by Anthony or from an effort to create a counterbalance to the vices of the tongue that were supposed to plague the preachers’ audiences. It may also be an indicator of a more general debate on praedicatio as a gift of divine grace in opposition to those who believed it was merely the result of a studied technique.

Accepting a helping hand can be the right thing to do

The underappreciated moral theorist Benjamin Franklin in his youth made up a list of virtues he felt ought to be followed as sound guides for living one's life. Some of...

Are Virtues Shaped by National Cultures or Religions?

The present paper examines the relative influence of religion and nation on conceptions of virtues. In a first study, conducted in the Netherlands, 926 respondents of different profession, age, sex, and religious background rank ordered a list of 15 virtues. A comparison of Dutch Muslims and non-Muslims showed a remarkably high resemblance in their ratings of virtues. Only faith was rated as being much more important by Muslims than by non-Muslims. In the second study, the influence of national cultures was examined. Adults (N = 795) from two culturally relatively similar countries, Germany and the Netherlands, and from Spain rated the same list of virtues. Crossnational differences between the two Northern European countries and Spain by far exceeded the influence of religion on the importance ratings of virtues. The implications of the findings for the often-mentioned clash of religions are discussed. Currently, the influence of religion on the values of immigrants may be overemphasized and other important characteristics may be underestimated.

Meekness and ‘Moral’ Anger

If asked to generate a list of virtues, most people would not include meekness. So it is surprising that Hume deems it not only a virtue, but one whose “tendency to the good of society no one can doubt of.” After explaining what Hume and his contemporaries meant by ‘meekness’, the essay proceeds to argue that meekness is a virtue we, too, should endorse.

Integrity and Fragmentation

ABSTRACTThe virtue of integrity does not appear explicitly in either the Aristotelian or the Judaeo‐Christian list of virtues, but elements of both ethical systems implicitly acknowledge the importance of a unified and integrated life. This paper argues that integrity is indispensible for a good human life; the fragmented or compartmentalized life is always subject to instability, in so far as unresolved psychological conflicts and tensions may threaten to derail our ethical plans and projects. Achieving a stable and integrated life requires self‐awareness; and (drawing on insights from the psychoanalytic tradition) it is suggested that self‐awareness is not a simple matter, but requires a complex process of self‐discovery. The paper's final section argues that although vitally necessary for the good life, integrity cannot be sufficient. Against the view of influential writers such as Bernard Williams and Harry Frankfurt, our commitment to our chosen projects, however authentic and integrated, cannot in itself give our lives meaning and value. The good and meaningful life cannot be a matter of authenticity alone, but requires us, whether we like it or not, to bring our projects into line with enduring objective values that we did not create, and which we cannot alter.

Hume's morality: feeling and fabrication

PART I: FEELING VIRTUE 1. Our Common Reading of Hume's Metaethics 2. The Causes of Motivating Passions 3. Reason Alone and Moral Discrimination 4. Feeling Virtue and the Reality of Moral Distinctions 5. The Common Point of View PART II: FABRICATING VIRTUE 6. The Difficulty with the Virtue of Honesty 7. Fidelity to Promises and the Peculiar Act of the Mind 8. The Shackles of Virtue: Allegiance to Government 9. Criticizing Hume's List of Virtues and Vices Bibliography Index

Giotto in Padua: A New Geography of the Human Soul

In the Arena Chapel in Padua, Giotto painted seven allegorical representations of virtues and seven allegorical representations of vices. This article probes the sources for the list of virtues and the list of vices. The ensemble of virtues can be located in St. Thomas Aquinas; the ensemble of the vices, however, is original. The result is a new account of vices that displaces the odler account of the “seven deadly sins.”

Pupils' Standards of Judging Citizenship

At the present time the younger generation is commonly criticized for a lack of serious intentions, a low standard of morality, and a general lack of those qualities that make for good citizenship. The whole matter was presented to the writer so forcibly that an experiment was undertaken to ascertain, if possible, the answers to the following questions: (i) Are our high schools educating our young people to become better citizens? (2) Are the standards of moral judgment higher in the case of girls than in the case of boys? (3) What undesirable traits in a citizen do our young people most despise? The moral standards by which pupils judge the actions of other people and which regulate their own conduct cannot easily be ascertained, for pupils often have higher standards than their actions indicate. It is difficult, therefore, to answer the foregoing questions. The writer, knowing that it was almost impossible to secure direct answers, decided to try an indirect method of approach. It is not easy to determine what an individual will do under certain circumstances, but his judgment of the actions of other people generally gives some idea of his moral standards. The first problem was to obtain a list of the traits or virtues that necessarily enter into the making of a good citizen. After consulting business men, bankers, lawyers, teachers, ministers, and laborers, the following list of virtues was made up: courage, honesty, industry, (chastity), obedience, service, sobriety, tolerance, truthfulness, and thrift. The term morality was a very general term but seemed to convey the meaning of in the vocabulary of the pupil better than the term chastity itself and hence was used. Ten stories, each illustrating the lack of one of these virtues, were then prepared. As an example, the story illustrating the lack of the virtue honesty follows: