Promotion Of Virtue Research Articles

Aristotles Account of Eudemonia and the Defence of Altruism

Aristotles Theory of Eudemonia is based on a profound perception of humanity. This theory is consistently practical for ordinary people, albeit in discussions about happiness and its components or explanations of varying lifestyles. Aristotles conception can be used to achieve a realistic the best life, which largely contrasts other eudemonic theories that can only realistically be applied by philosophical or divine individuals. In this essay, it will be argued that self-interest and other concerning factors exist with Aristotles theory, even though Aristotle himself never refuted the claim that his theory is profoundly egoistic. The self-interested aspect of Aristotelian theory is only relevant to how individuals perceive humans in general. Nonetheless, other concerns (such as how individuals treat others and the outcomes of their actions) are legitimate. Aristotles most significant achievement in this field was his promotion of virtue as a means of resolving any potential conflict between individuals personal interests and the outside world.

What Does the Law Have to Do with Virtue?

In light of truths expressed by Thomas Aquinas and in lawyers’ oaths, lawyers sworn to uphold the civil law must work toward the goal of teaching and gradually encouraging citizens to have the inner virtues that would make civil law itself irrelevant. This follows from claims central to the civic and the Catholic intellectual traditions: the civil law is a teacher, its effect ought to be the promotion of virtue, and virtuous living is constitutive of the common good. Natural law undergirds and gives substance to the civil law, which nonetheless should only demand under fear of punishment what is followable for the majority of men, given the needs of good public order and the habits and customs of their country.

Women in the Promotion of Virtue and Prevention of Vice

Women in the Promotion of Virtue and Prevention of Vice

TABAYYUN AS A CRUCIAL ASPECT IN THE QURANIC CONCEPT OF UMMAH ANALYSIS OF “TABAYYUN” IN SURA AL-HUJURAAT (49:6)

Khairu Ummah appears in surah 3:110 associated to the society on which Prophet Muhammad lived. This term shows that there is a supreme concept of the highest level of civilization since the society of that period is considered as an excellent civilization. There are several requirements to fulfil in order to reach the status of khairu ummah, those are the promotion of virtue, prevention of vice, and Iman in Allah. However, those requirements are very general thus it is necessary to decipher specific aspect to reach one of them. In another surah, Al-Hujuraat (49), Allah detailly explains the major features of the Mu’minun (those who believe). Of the features is Tabayyun, appears in the sixth verse in the context of incoming information. Examining the semantic concept of Tabayyun is a step to reveal the specific aspect to gain the status of the ideal Ummah. This work is deciphering the concept of Tabayyun according to the Qur’an through two main approaches: Semantic analysis and Composition examination. These both methods are conducted by two distinguished contemporary scholars, Toshihiko Izutsu and Hamiduddin Al-Farahi, to find the philosophical meaning of a particular term from the Qur’an. Eventually, it is concluded that the Tabayyun definition is an important high-level social ethics that only true believer can perform it. The absence of Tabayyun leads not only to a wrong decision but to a major conflict in society even the disintegration of it.

Evaluation of National Values and Abay’s Teaching

Value is the spiritual core of the worldview, the basis that allows us to understand the historical causes and meaning of the various situations that arise in society, the main balance should be this value. After all, these are the national values that determine the uniqueness and originality of the people or ethnic group. In today's globalized world, the study of national values, the analysis of its meaning and significance, the systematization of spiritual and cultural codes, the assessment of traditions and beliefs, the promotion of virtues that play an important role in society – play a major role in ensuring the tolerance. National values are important not only for the nation but also for the broad horizons of human culture, the breadth of breath, the height of the pedestal. It is important for the harmonious development of mankind. Evaluation of the value is an important phenomenon that determines the meaning of life. Evaluation of the value can be used to determine the direction and route of large and small events and situations around them, to analyse the dynamics of social, cultural and even political processes, and to provide a systematic interpretation. The article explores the importance of assessing and promoting national values through Abay's teachings.

Teoretska opredelitev in vloga dramatike v jezuitskem redovnem ustroju

Članek obravnava pojav jezuitske dramatike, ki zajema vso dramsko dejavnost jezuitov znotraj njihovih kolegijev, tako adaptacije starejših (antičnih in humanističnih) dramskih besedil kot tudi njihove avtorske drame, tako šolske kot verske predstave ne glede na mesto uprizoritve (avditorij, učilnica, šolska avla, cerkev, šolsko dvorišče, ulica itd.). V prvem delu se osredotoča na opredelitev jezuitske dramatike, kot jo je mogoče razbrati iz temeljnih dokumentov jezuitskega reda: Ustanovnih listin Družbe Jezusove, Konstitucij Družbe Jezusove, Načrta in ureditve študija Družbe Jezusove in Pravil Družbe Jezusove. V nadaljevanju predstavi glavne teoretike dramatike iz jezuitskih vrst od začetkov do razpustitve reda (Jakob Pontanus, Martin Delrio, Antonio Possevino, Alessandro Donati, Jakob Masen, Athanasius Kircher, Nicolaus Avancini, Claude-François Menestrier, Franz Lang in Franz Neumayr), njihovo načelno izhodišče v antični teoriji drame in naslonitev na humanistično šolsko ter srednjeveško duhovno dramo. Prikaže prilagoditev omenjenih modelov jezuitskim vzgojnim, didaktičnim in katehetičnim potrebam ter duhu časa, v katerem je jezuitska drama nastala in se razvijala. Opozori na glavno posebnost jezuitske dramatike, željo po vplivanju na čute gledalcev, ki se kaže v njihovi naklonjenosti avdiovizualnim učinkom, emblemom, simbolom, personifikacijam in alegorijam. Ob tem prispevek poudari, da je duhovni temelj takšnega dojemanja dramatike treba iskati v Duhovnih vajah ustanovitelja reda, sv. Ignacija Lojolskega. V njih je kot glavna cilja jezuitskega reda izpostavil odvračanje ljudi od greha in spodbujanje h kreposti.

ولایة القاضى فى عُمان فى القرون الأربعة الأولى للهجرة

ولایة القاضى فى عُمان فى القرون الأربعة الأولى للهجرة

أسس القیـادة الناجحـة فی ضـوء القرآن الکریم دراسة موضوعیة

ملخص البحث إن القيادة تعني تحملمسئولية المقودين، وتدبير شئونهم، والقدرة على التأثير فيهم لتحقيق أهداف سامية، وفق قواعد و أسس ربانية وهي مهمة في حياة الأمم سواء أکانت في محيط الأسرة أو المجتمعات أو الدول، إذ أنها تحقق الاستخلاف في الأرض وتعمل على إقامة التوازن في الحياة وبها يتم تنفيذ أحکام الله وإقامة حدوده التي نص عليه القرآن الکريم والسنة النبوية المطهرة وللقيادة أسس وقواعد مهمة تعمل على تنظيمها ونجاحها تحدث عنها القرآن الکريمة، ولأهمية هذا کله اخترت هذه الدراسة وسميتها أسس القيادة الناجحة في ضوء القرآن الکريم دراسة موضوعية ، وقد تناولت الدراسة تعريف القيادة في اللغة والاصطلاح ومصطلحات القيادة في القرآن الکريم وعناصر القيادة وأنماطها، و الفرق بين القيادة والإدارة وأهمية القيادة في الإسلام وميزات القيادة الإسلامية ومفهوم القائد و ميزات القائد المسلم. و تناولت – أيضا - أهم الأسس والقواعد التي تعمل على نجاح القيادة والقائد إذا طبقها القادة کما أمر بها القرآن الکريم بالشرح والتفصيل والاستدلال عليها بما ورد فيها من آيات الذکر الحکيم، وتفسير هذه الآيات تفسيرا إجماليا، و التي تلخصت في سيادة التشريع الإلهي في القيادة و العلم والخبرة بأمور القيادة، و الأمر بالمعروف والنهي عن المنکر، و الشورى وعدم الاستبداد بالرأي و الأمانة في القيادة، و العدل بين المقودين و الصدق في الأقوال والأفعال و الوفاء بالعهــــــــد، و الحکمة في القيادة و الرقابـــــة و المحاسبــــــة ورحمة القائد بالرعية، وقوته وسلامة أعضائه و قوة شخصيته و قدرته على تحمل المسئولية و قدرته على مواجهة الصعاب وحل المشکلات، وحرصه على مصلحة المقودين و إرادته للإصلاح و تثبته من الأخبـــار التي تصل إليه و اختياره للبطانة الصالحة و تواصله الدائم مع رعيته . ثم خلصت الدراسة إلى عدة نتائج أهمها : 1- أن مصطلحات القيادة في القرآن الکريم کثيرة ومتعددة منها : الخلافة والملک والتمکين والإمامة والولاية والقوامة وغير ذلک . 2- ضرورة القيادة وأهميتها في المجتمعات البشرية حتى تستقيم أمورها. 3- أن أفضل أنماط القيادة هي القيادة القائمة على الشورى وعدم الاستبداد بالرأي . 4- أن أسس القيادة کثيرة ومتعددة وهي من الأهمية بمکان، وهي السبيل إلى نجاح القيادة – بعد توفيق الله جل وعلا - إذا طبقها القادة کماوردت في القرآن الکريم . 5- أن القائد الناجح هو الذي يسير على المنهج القرآني في قيادته وسيتکمل ذلک بالسنة النبوية الدکتور عبد المحسن أحمد محمد علي Abstract The leadership means taking responsibility for levers, managing their affairs, and ability to influence them to achieve lofty goals, in accordance with rules and foundations of God, which is important in lives of nations, whether in family, communities or countries, as they achieve difference in ground, In life, and by implementation of provisions of God, and establishment of limits stipulated by Holy Quran and Sunnah purified, and leadership of foundations and rules of an important work on organization and success talked about Holy Quran, and importance of all this I chose this study and called it the foundations of successful leadership in light of Koran objectively , She said Study of leadership in definition of language and terminology, and terms of leadership in Koran, and elements of leadership, patterns, and difference between leadership and management, and importance of leadership in Islam, and features of Islamic leadership, concept of leader, and Muslim leader features. It also dealt with most important bases and rules that work on success of leadership and leader, if applied by leaders as ordered by Holy Quran, with explanation, detail and reasoning with verses mentioned in Holy Quran. Leadership, knowledge and experience in matters of leadership, promotion of virtue and prevention of vice, and consultation and non-tyranny of opinion, and Secretariat in leadership, and justice between leagues, and honesty in words and deeds, and fulfillment of Covenant, and wisdom in leadership, Accounting, and mercy of leader Ba The strength of his personality, his ability to take responsibility, his ability to face difficulties and solve problems, his interest in interests of lepers, his will for reform, his provenness of news that reaches him, his choice of good lining, and his constant communication With his flock. The study concluded with several results: 1- The terms of leadership in Koran many and many of them: succession, king, empowerment, imamate, and mandate and guardianship and so on. 2- The necessity of leadership and its importance in human societies so as to be upright. 3- The best leadership styles are leadership based on consultation and non-tyranny of opinion. 4- The foundations of leadership are many and multiple, which is important, and is way to success of leadership - after reconciliation of God Almighty - if applied by leaders as stated in Koran. 5- that successful leader is one who follows Quranic approach in his leadership and will be complemented by Prophetic Sunnah Dr. Abdul Mohsin Ahmed Mohammed Ali

近世的なるもの : 勧善懲悪などをめぐって( 近世的なるもの)

近世的なるもの : 勧善懲悪などをめぐって( 近世的なるもの)

The Ethics of Price Gouging

ABSTRACTAn analysis of the contemporary moral debate over price gouging can advance multiple readings of the challenging biblical episode which depicts Jacob's purchase of the birthright. Ethical considerations, such as the maximization of welfare, preservation of choice, and promotion of virtue are evaluated and then applied to the biblical text recounting the sale of Esau's birthright. Did Jacob act ethically in his purchase of ravenous Esau's birthright, or did he seize a propitious opportunity to exploit Esau's predicament? Is Esau responsible for spurning his birthright, or was he misled as he claims Jacob had “supplanted me these two times: he took away my birthright; and, behold, now he has taken away my blessing” (Genesis 27:36)? An ethical analysis of Jacob's and Esau's intentions and actions in the transaction uncovers the Bible's position on the sale and on the larger moral debate.

Three faces of justice: Competing ethical paradigms in forensic psychiatry

Respect for justice has traditionally been an essential principle of health care ethics. However, many bioethical accounts of justice focus only on distributive justice, and how resources for health care should be allocated. In this article, I will argue that the practice of forensic mental health care requires clinicians to engage with justice in three additional and different ways: justice as liberty and fairness; retributive justice and protection of the vulnerable; and justice as the promotion of virtue. I will argue that British forensic psychiatry favours retributive and protective justice; in contrast to a libertarian approach to forensic practice in the United States. I discuss how respect for justice as support for virtue complements therapeutic work with offenders, which aims at the development of pro‐social character. I will conclude that without respect for justice as virtue, there is a danger that clinical forensic psychiatry risks doing harm to patients and bringing the profession into disrepute.

From Natural Catastrophe to the Human Catastrophe: Plato on the Origins of Written Law

This article interprets the Athenian Stranger’s story of the origins of written law from Book III of Plato’s Laws, to the end of filling out the picture we have of Plato’s views on the purposes of law. The Athenian argues that the origins of written law reside exclusively in the need to address the problem of violent conflict among men resulting from dangerous passions and the scarcity of resources. While recent scholarship on Plato has focused on the promotion of virtue as the highest objective of law, this article clarifies the lower, but immediate and enduring, aspects of Plato’s jurisprudence.

Regulatory innovation in the governance of human subjects research: A cautionary tale and some modest proposals

AbstractUnder US regulations known as the “Common Rule,” federally‐supported human‐subject research must be reviewed by an Institutional Review Board (IRB). The Common Rule system from a distance looks like an innovative instantiation of prescriptions for constitutive regulation and soft law, but in practice has grown into a self‐referential, unresponsive, and legalistic bureaucracy. This article reviews criticism of the Common Rule. It also discusses why the system fails to regulate in an efficient and effective way, pointing in particular to the poor fit between the IRB and its assigned tasks. Turning to reforms, the article uses the heuristic of “regulatory space” to describe the range of actual and potential regulators with the capacity to set standards, monitor compliance, and discipline violators. Regulatory reform is framed by three conceptual changes: recognizing the limitations of the IRB as an oversight body; narrowing the range of risks the system is tasked to control; and disentangling the conflicting regulatory logics of behavioral standard‐setting and virtue promotion. The article concludes with a roster of possible changes that would make the IRB a more responsive regulator, enroll a wider range of actors in the promotion of virtue, focus resources on more serious risks, and address the structural causes of researcher misconduct.

Residency Overwork

Letters15 May 1996Residency OverworkMerle Myerson, MD, EdDMerle Myerson, MD, EdDDuke University Medical Center; Durham, NC 27710Search for more papers by this authorAuthor, Article, and Disclosure Informationhttps://doi.org/10.7326/0003-4819-124-10-199605150-00032 SectionsAboutVisual AbstractPDF ToolsAdd to favoritesDownload CitationsTrack CitationsPermissions ShareFacebookTwitterLinkedInRedditEmail TO THE EDITOR:As a third-year resident in internal medicine at Duke University Medical Center, I disagree personally, empirically, and theoretically with the position taken in Dr. Green's recent article [1].I feel that working long hours facilitates both optimal patient care and educational experience by allowing the house officer to see the full effect of his or her interventions. By following a patient through the critical initial hours, a resident is uniquely able to reevaluate the patient.Studies have supported my experience. Petersen and colleagues [2] suggested that a fatigued intern with detailed knowledge of a patient may provide better care than a well-rested intern who is cross-covering. Lofgren and colleagues [3] showed that hospital admission by a cross-covering resident results in a significant increase in the total number of laboratory tests and a trend toward longer hospital stay and the further occurrence of fever. Thus, although Dr. Green touches on continuity of care, his review is incomplete.I also question Dr. Green's contention that residency overwork interferes with the promotion of virtue. What about the virtue of commitment, dedication, and perseverance? Each of these virtues might be learned or reinforced through an arduous clinical schedule. At Duke University Medical Center, we have accepted the challenge of virtuous patient care and live up to the basic tenet of our former chair, Eugene Stead, who stated: “The sick never inconvenience the well.”My fellow housestaff and I chose a system that offers the best in patient care and medical education; we did not merely “consent” to it. As we reform medical training and change to a system that acknowledges some virtues and ignores others, we may create a future that provides medical shift workers rather than dedicated physicians.

“Two roads diverged in a yellow wood:” Public administration, the management orthodoxy, and civic humanism

Public administration is confronted with a dilemma: whether to follow the course of the management orthodoxy; or to follow the course of civic humanism. It is argued that the profession should follow the latter path. Democratic public administration must be informed by a civic idealism, centering on civic virtue, that insures that morality will be realized in action. Yet in recent years, public administration has become overly entranced with the orthodoxy of the management sciences. The profession's ties with the management sciences have proven to be practically advantageous, but, overall, the association has been negative. Public administration has begun to lose its soul: its sense of civic idealism. The management orthodoxy adopts a more positivist stance, because virtue will not yield to the dominant methodology and is, hence, considered to be unreliable. A civic humanist approach to public administration requires a rather exalted notion of human potential, and a conception of political service as something both necessary and unique. Thus, in a correctly ordered republic, a public administration, guided by civic humanism, would consider the promotion of virtue among all citizens as a primary responsibility. The 19th century brought about the creation of the modern organization. The early organizationalists argued that society would no longer need to rely upon the unpredictable virtue of its leaders and citizens. Instead, through scientific administration, all societal needs could be assessed and met by organizations. That assumption, in a more sophisticated guise, has carried over to the present day. Thus, the primary responsibility of organizational leadership is to ensure organizational survival. Such leaders are not required to be individuals of virtue; they only need to be effective motivators and managers. If this argument is accepted, then the question becomes one of how public administration can recover its soul. First, the core of the public administration curriculum must be a political philosophy centering upon civic humanism. Second, public management goals and techniques must be modified to promulgate civic virtue. Granted, these recommendations are overtly idealistic, but, then, public administration should be an idealistic profession.