Place Of Virtue Research Articles

Honestas and the Angevin Queen: Eleanor of Aquitaine’s Letters and Their Classical Rhetorical Antecedents

Abstract In 1193, King Richard I of England was taken captive by the Holy Roman emperor Henry VI. In several letters, the captive Richard’s mother, Eleanor of Aquitaine, exhorted Pope Celestine III to intercede on her son’s behalf. The specific topics on which she drew were ancient concepts within the topic of honestas, or virtue, and, more specifically, justice as one of the virtues. Justice occupied a preeminent place among the other virtues in medieval thought, and topics related to justice, as a species of honestas, were traditionally regarded as proper for deliberative argumentation. Eleanor’s letters set forth an argumentative schema regarding the nature of justice, asserting that it possesses an anatomy of subordinate parts that include friendship, pity, and the body politic of the kingdom. Her appeals illustrate the significance of ancient virtue theory in medieval political persuasion as an inheritance of Ciceronian thought, the place of virtue in geopolitical civic persuasion in her day, and how women implemented and conceived of social justice from classical rhetorical sources and employed them for civic ends.

Toplumsal Gerçekçi Bir Yazar Olarak Mustafa Kutlu’nun Edebî Şahsiyetinin Hikâyeleri Çerçevesinde İncelenmesi

Various elements are involved in the formation of an author's literary personality. The first of these elements is the author's own personality. As a person, the fact that a person develops himself in an intellectual, moral and spiritual sense and achieves a certain level is considered to be the main element affecting the products that this person will put forward. Based on the stories of Mustafa Kutlu, we get an idea of his literary personality and, of course, his personality, and we see that he has created a strong identity before his stories. Kutlu, as a thinker who questions, criticizes and observes justice in doing so, has no bigane left to the social events that he has experienced or witnessed. Considering the 1960s-80s, when his literary life began and developed, we can see that he witnessed the depression periods in which Turkish society was located, and he also related this to his stories. In the light of these evaluations and determinations, we see that Kutlu is a name that fills important gaps in Turkish storytelling. Kutlu, who took a rather separate place in the Turkish story after 1970 in terms of the issues he covered and his style, drew attention to the religious, cultural and identity corruptions occurring in society and individuals by describing the change and transformation of Turkish society in a realistic style. In his stories, he especially blessed the countryside where tradition is assumed to live / live by giving space to the changes and transformations that people who came by migration have undergone in the city in a bad way. It can be said that the village is a place of virtue and the city is a place of alienation in Kutlu's stories, which observe depressions in urban people who have been defeated, torn from traditional values and life, whose mind and psychology have been tarumar. Keywords: Literary Personality, Social Realism, Turkish Storytelling

Women in antiquity through the eyes of Plutarch

Abstract This article deals with the writings of Plutarch and some of his radical views regarding women. Excerpts from Plutarch’s texts referring to female nature are studied and presented. The main issue that occupied Plutarch and many other authors of his era was the question of virtue, a purely philosophical concept deeply rooted in the ancient Greek culture. For this reason, some of Plutarch’s writings focus on the place of virtue in women’s society. Plutarch tries to prove that virtue exists equally in women, that women are dynamic, lawful wives who have the power to take matters into their own hands and who can perceive also the ultimate matter of friendship. This paper, therefore, seeks to show the other side of the coin regarding the position of women in antiquity, among Plutarch’s ethical essays, the Moralia.

Donum, exchange and common good in Aquinas: the dawn of civil economy

This paper explores the role of gift (donum) and common good in Thomas Aquinas’ (c1225–1274) economic teachings. The result is a theory of economic agency, rooted in the concept of mutual assistance (reciprocity), under which Aquinas’ account of just price is considered. The paper also relates Aquinas’ thought to the work of the “civil economist” Antonio Genovesi (1713–1769). Genovesi’s account of the market as a place of virtue and mutual assistance is deeply connected to Thomistic anthropological and economic theses. This would classify Aquinas as a fundamental author for the tradition of civil economy.

Servants of Heaven: the place of virtue in the Confucian cosmos

Understanding Heaven and its governance or decree is essential to the Confucian ethos. Yet recent scholarship displays deep disagreements on how Heaven (tian 天) and its decree (ming 命) are to be understood. Contrary to some recent scholars, in this paper I argue that the conception of Heaven and its decree within the Analects and the Mencius is quite consistent and unified, and so is its ethical status. I argue that Heaven is the physical heavens, understood as a divine agency that brings into being and orders every particular thing that exists. I further argue that Heaven is a beneficent force that humans should strive to harmonize with, and that Heaven’s beneficent character is reflected in its decree, the content of its governing agency. In particular, the moral standard Heaven sets for human activity is part of a coherent order it establishes for the world and actively works to realize, in part through the actions of its chosen servants. Like the ancient sage kings, Confucius and Mencius regard themselves as partners with Heaven in carrying out its designs, conspiring with Heaven to fulfill its decree and put into effect its pattern of benevolent governance.

Meister Eckhart and the Virtues

An aspect of Eckhart that appears ambiguous is his approach to the virtues and the place of virtue in the soul's ascent to God. This raises the question of Eckhart's understanding of the will and the precedence of the intellect over the will. This in turn raises the question of Eckhart's understanding of the relation of the ‘good’ and the ‘true’. The following discussion will attempt to throw some light on these questions.

Grounding Human Rights in Natural Law

Of the published reviews of Natural and Natural Rights, one of the most, and most enduringly, influential was Ernest Fortin's review-article New Rights Theory and the Natural Law (1982). The present essay takes the occasion of that review's latest republication to respond to its main criticisms of the theory of natural law and natural or human rights that is articulated in Natural and Natural Rights. The response deals with a number of fundamental or strategically important issues: the freedom of thought and/or the intellectual autonomy and integrity of work within an intellectual tradition that overlaps with a faith tradition; the hierarchies among the basic human goods; the place of virtue in the book, and the relation between rights and freedom, and rights and virtue; the unsoundness of the Straussian bifurcation between natural right and natural rights; whether natural law is only analogically law, and the relation between moral law and sanctions; and the possibility of true exceptionless negative moral precepts.

The old-new meaning of the researcher's responsibility.

If the technological situation is unique, the ways to understand the contemporary moral condition are not. We link it to age-old questions: in fact, the power promised by technol- ogy only establishes a new form of human finitude. In the face of this continuity of the fundamental moral condition, we examine a number of alternative ways of thinking about the basis of responsible innovation, exploring the metaphors of quasi-parental and political responsibilities, as well as the place of virtue in innovation and the role of cul- tural narratives in helping us understand the limits of responsible innovation. The problem of responsible innovation stems from a contradiction that af- fects the social authority possessed by scientific knowledge. This is the con- tradiction between the promise of knowledge without intrinsic limits, and the limits that actually emerge when the products of this knowledge, in the form of technology, generate radical uncertainty about the future. Human desire is yet another part of the human condition that also possesses no in- trinsic limits. Unconstrained by the voice of reason, passions can reinforce themselves with unbounded strength for an indefinite period of time. They provoke emotions, whose contribution to moral judgement stands on a par with the input of a consequentialist calculation of costs and benefits associ- ated with one's action. Hence the necessity to take them into account in ad- dressing the problems of responsible innovation. The 20 th century was replete with reflections and reactions on what was perceived as the failed promises of rational science and the enlightened man. From the Holocaust and the Gulag on the social side, to Chernobyl, Fuku- shima, the debacle of GMOs, intrusions of privacy, and contaminated medi- cines (from haemophilia blood products in the 1980s to cardiac drugs in the 2010s) on the technological side, all of these catastrophic events involved the unforeseen consequences of technological innovation as either leading vec- tors or helpful mediators of evil. The psychological and moral experiences that these events induced in human societies had a traumatic character (Frankl 1946), in which the claims of a trusted authority were unexpectedly

I valori infermieristici in un mondo che cambia

In this discussion I examine briefly the origins of some key nursing values. I examine the historic and important place of virtues or human qualities as a framework for professional practice and their development into a system of ‘rules’ or duties suggested by codes of conduct. I give examples of how values change over time before noting the increasing importance of risk/benefit approaches in managing the ethics of patient care.

Virtues in Elizabethan and Early Stuart Grammar Schools

This article examines the role and place of virtues in early modern English grammar schools (ca. 1558 – 1640). It argues that schoolboys were exposed to the questions of moral philosophy and virtues throughout their time in the grammar school. From their elementary classes in Latin grammar to moral philosophy and rhetoric classes in the uppermost forms, students received training in the four cardinal virtues. The training took place, however, in an overwhelmingly linguistic and rhetorical context. It follows that early modern schoolboys learned that virtues were not so much intrinsic values of morality as much as instrumental values of rhetoric. This has important consequences for our understanding of early modern educational and intellectual culture.

IMAGINÁRIO SOCIAL NORDESTINO E POLÍTICAS DE DESENVOLVIMENTO DO TURISMO NO NORDESTE BRASILEIRO

Touristic activity has received special attention within the development policies led by Northeastern States of Brazil since the end of the 1980’s. In the centre of the PRODETUR-NE, a project of regional scope, public policies of a local character occurring within the State sphere have been stimulated, and tourism has been evidenced as an economic activity associated with the development aims set to the region. The intent of this paper is to apprehend the motivating factors behind the transformation of a non-touristic region into a region with a touristic “vocation”. The essence of the analysis lies in the association between the adoption or not of certain public policies towards development and the collective representations of local society in relation to the semi-arid. In this way, the explanation for the understanding of such a transformation will be found in the Northeastern social imaginary along time, with emphasis on its redefinition over the last years, thanks to the association of the semi-arid as a place of virtue instead of one characterized by images that are usually related to droughts, misery, hunger…This transformation of a symbolic nature will make possible a situation that is both political (constitutional reform) and economic (in terms of “city marketing”) which will give way to the action of turning the Northeast region into a touristic region, especially as regards the State of Ceará.

Where Is the Virtue in Professionalism?

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.

The dubious place of virtue: Reflections on the impeachment of William Jefferson Clinton and the death of the political event in America

Looking back at past events that one has lived only through the media is sobering: the importance we assigned to these "media events" as they occurred seems to fade; we are obliged to question our initial assumptions, and reframe the terms of our analysis. As the impeachment of President Clinton unfolded in the media, we struggled to make sense of the events, as citizens and sociologists. The writing of this article occurred, therefore, in superimposed layers and continuously updated and corrected versions. But since everything was representation on the manipulated stage of the media, did the events actually mean anything to anybody beside the participants? Did they actually have a public, and how large was it? Did they actually exist beyond the short time in which "the presses," broadly conceived, stopped for them?' These questions constantly eroded the analytic boundaries that we had set for ourselves, making the task more and more elusive.

Aristotle's Theory of the State

Perhaps the fundamental question to ask about any treatise of political theory is, why is it important? About the Politics it is hard to know where an answer to this question would begin. Aristotle’s work intersects with contemporary problems of both politics and philosophy in such a large number and variety of places that the question itself seems redundant. One need only mention Aristotle’s concerns with the sovereignty of law, the fundamental ‘class’ structure of political regimes, the causes and preventions of revolutions among states, the meaning of justice and how to secure it in various regimes, the place of virtue and ethics in political life generally, the role of wealth and money in political elections, the importance of education and habituation in political socialization (to mention only a few), in order to see that many or most of Aristotle’s problems are the same ones that continue to occupy political thinking in the twentieth century.

On the Place of Virtues in a Pluralistic Democracy

If a community recognizes a set of moral values and commitments as compelling, as virtues, these become the foundations of moral discourse in that community. Other statements, new moral claims, and so on-as long as they are not absorbed into the set of shared virtues-have no or little standing. And, while there are frequently differences in interpreting the exact meanings and implications of prevailing virtues-for instance, how much is due to charity?-virtues do provide sound and shared foundations for consensus formation, community endeavors, public policies and moral standing. For example, in the traditional European Jewish shtetl, studying the scriptures was accorded high virtue. It left little doubt as to which activities were to be extolled and merited the seat nearest the preferred Eastern (oriented to Jerusalem) wall of the synagogue. It was not a question of the rights of one subgroup versus those of others but a communitywide recognition of the virtue of commitments to the scriptures. Also, in canmunities that sub~ribe to shared virtues (orcommunitarian values), contentiousness and litigiousness are curbed as relatively clear and shared criteria are available to resolve differences. Finally, the cynicism of anythinggoes as long as it satisfies a deal among the interpreted parties is avoided.

On the Place of Virtues in a Pluralistic Democracy

On the Place of Virtues in a Pluralistic Democracy

The Virtue of Civil Society

SINCE MONTESQUIEU, WRITERS ON POLITICS HAVE BEEN aware that there might be an association of particular moral qualities and beliefs with particular political regimes. The association between virtue and republican governments, although duly recorded by students of Montesquieu's thought, has however been passed over. The disposition to participate in politics, the sense of political potency or impotence, certain traits of personality such as could be summarized in the term ‘authoritarian personality’, etc., have all been studied by theorists of democracy. Virtue, or public spirit or civility, has been neglected.I would like to take up Montesquieu's theme once more. I wish to enquire into the place of virtue or what I call civility in the liberal democratic order, which Montesquieu referred to as the republican type of government. Latterly the term ‘civil society’ has come to be used very loosely as equivalent to ‘liberal democratic society’. They are not entirely the same and the difference between them is significant. In civility lies the difference between a well-ordered and a disordered liberal democracy.

Becoming a Good Doctor: The Place of Virtue and Character in Medical Ethics

Professor James Drane is trained as philosopher and theologian and holds university chair in clinical medical He tells the reader in his introduction that his purpose is to reintroduce the personal dimension into modern American medical He criticizes the current state of ethical concerns: ... American medical ethicists practice on only one small section of the ethical turf. Focused mainly on dilemmas and quandaries, American ethicists work at finding rules and procedures for getting out of bind. He goes on to point out, Certainly, doctors need help with decision-making in hard cases, but the thousands of other non-conflictual medical acts also have ethical dimensions, and these need to be attended to in medical ethics. Professor Drane would steer us away from the diligent search for rules, regulations, and algorithms to govern ethical behavior and to make ethical decisions. He counsels a style of life, or

The place of virtue in happiness

The place of virtue in happiness

Toward a Typology of Religious Thought: A Chinese Example

Previous articleNext article No AccessToward a Typology of Religious Thought: A Chinese ExampleLee H. YearleyLee H. Yearley Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by The Journal of Religion Volume 55, Number 4Oct., 1975 Article DOIhttps://doi.org/10.1086/486451 Views: 4Total views on this site Citations: 7Citations are reported from Crossref Copyright 1975 The University of ChicagoPDF download Crossref reports the following articles citing this article:Daryl Ooi Resenting Heaven in the Mencius: An Extended Footnote to Mencius 2B13, Dao 20, no.22 (Mar 2021): 207–229.https://doi.org/10.1007/s11712-021-09773-0Benjamin Huff Servants of Heaven: the place of virtue in the Confucian cosmos, International Communication of Chinese Culture 4, no.22 (Jun 2017): 271–298.https://doi.org/10.1007/s40636-017-0094-1Philip J. Ivanhoe Heaven as a Source for Ethical Warrant in Early Confucianism, Dao 6, no.33 (Sep 2007): 211–220.https://doi.org/10.1007/s11712-007-9013-1Franklin Perkins Reproaching heaven: The problem of evil in Mengzi, Dao 5, no.22 (Jun 2006): 293–312.https://doi.org/10.1007/BF02868037Lee H. Yearley DAOIST PRESENTATION AND PERSUASION Wandering among Zhuangzi's Kinds of Language, Journal of Religious Ethics 33, no.33 (Sep 2005): 503–535.https://doi.org/10.1111/j.1467-9795.2005.00232.xRodney Taylor, Gary Arbuckle Confucianism, The Journal of Asian Studies 54, no.22 (Mar 2010): 347–354.https://doi.org/10.2307/2058740 Lee Yearley Teachers and Saviors, The Journal of Religion 65, no.22 (Oct 2015): 225–243.https://doi.org/10.1086/487226