Virtue Of Generosity Research Articles

고려시대 리더십의 요소에 대한 연구

As a result of analysis on the elements of leadership in the Goryeo Dynasty, it was found that several elements acted in a complex way to form the leadership. The conclusions of this study are as follows： In general, the status or position have been reckoned to bring the leadership through its authority. However, the authority and power from the status or position did not function properly in a critical situations. The force that operates differently depending on time, place, and situation cannot be called as leadership. The competence was a key element of the leadership. Military ability played a major role in attracting the respect and obedience from the soldiers under the military leader. The academic and administrative abilities were also the objects of respect. The official with this ability was more likely to acquire the leadership. However, the ability alone was not sufficient in implementing the leadership. The ability had to be the one to meet the needs of the group. In order to bring out the leadership, the ability had to be used effectively and appropriately for public purposes rather than private interests according to the principles. The courage was sometimes required for the use of the abilities in accordance with principles. Therefore, only those with courage could exercise the leadership. Principles brought the leadership only when applied for the group or a common purpose of the group members. Even if the leader adhered to the principles, the leadership used to collapse if it conflicted with the goals or expectations of group members. The leader had to equip the virtue of tolerance toward the group members while respecting the principles. The virtue of generosity was not to ignore the hope or expectations of the members and subordinates for life. This can be called the leadership by virtue. Unlike other leadership elements, the leadership by virtue was formed in the mutual relationship between the leader and members. Therefore, the leadership by virtue could bringt about the voluntary obedience of members, thereby strengthening the authority and leadership of the leader and promoting the group cohesion. It also played the most important and effective role in achieving the group’s goals, ensuring the survival and development of group members.

Descartes on Hatred

AbstractThis paper examines Descartes’ account of hatred. Descartes holds that individuals should not hate, because hatred separates us from goods, causes sadness, and produces vicious character traits. Although some scholars argue that hatred is necessary to protect the body, I argue that Descartes holds that hatred is not necessary to protect the body, because there are other means of protecting the body that do not involve hatred. I conclude this paper by showing the place of hatred in Descartes’ broader moral theory, especially his emphasis on the wellbeing of the soul and the virtue of generosity.

Unearthing Women’s Charisms and Patriarchal Prejudices in Flannery O’Connor’s ‘The Comforts of Home’

This paper examines a charismatic nameless female protagonist (known as Thomas’s mother) in a patriarchal domestic setting. in Flannery O’Connor’s ‘The Comforts of Home’. O’Conner seeks to expose the trail of patriarchal prejudices sparked off by Thomas towards Sarah Ham, the fallen feminine figure who took refuge under the caring motherly wings of his mother. Thomas’s mother was able to accentuate her caring motherly nature which complemented her noble virtues of generosity, Christ like compassion and courageous streak of independence where she found immense meaning and profound sense of happiness as a woman. In breaking away from the suffocating structures of patriarchy, Thomas’s mother was not strictly tied or conformed to patriarchal stereotypical traits bestowed on women as it was crucial for her to discover her own identity while exercising and utilizing their skills, talents and potential to the fullest. Besides that, this paper also dwells on the heart wrenching struggles faced by Sarah Ham who was drown in an oppressive patriarchal world dictated by Thomas, a highly inflamed misogynist male.

Lives of the Buddha: Vessantara the Charitable Prince

Knowledge about the past lives of the Buddha is essential to understandingBuddhistpractice inTheravadaBuddhist countries.Althoughnotwell knownor emphasized in theWest, the stories provide a richnarrativeunderpinning about how to attain the virtues necessary for a meaningful life. Mural paintings of thepast lives of theBuddhahave illuminated thewalls of Buddhist temples in countries practicing Theravada Buddhism(Doctrineof theElders) inSoutheastAsia forcenturies.2,3 Particular attention is paid to the last 10 lives (incarnations) of the Buddha because in them, he perfected the cardinal virtues that were requisite to being reborn as a Buddha. The last of these lives celebratesPrinceVessantara’smasteryof thevirtue of generosity. Generosity is a virtue celebrated in theWest at the endof eachyear; perhaps this ancientBuddhist talewill resonate with the upcoming holiday season. According to Buddhist tradition, Vessantara’s quest began 4 countless eons ago, when a young man resolved to become a fully awakened Buddha after encountering Dipankara, the Buddha of the past age.1 Inspired by Dipankara, he prostrated himself before him. Over more than 500 ensuing lifetimes, he gradually attained the 10 perfections, the qualities necessary for the supreme rebirth, and was enlightened. Unselfishly,he finds the resolve topersist inhisgoalovermany lifetimes. In these last 10 lives,moral integrity, patienceor forbearance (restraintwhenprovoked), truthfulness, lovingkindness (the foundation of dealing with others), equanimity (an imperturbablemind), andwisdommustbeattainedbefore the final virtue of generosity can be fully incarnated.1 Following enlightenment, the Buddha returned to his parental home to share this attainment, but arrogant older relatives did not accept his new status. Only when his father, the king, was convinced and bowed down to acknowledge the teachings did they join in the rejoicing. At that moment, rain clouds appeared and red drops of rain began to fall. The Buddha explained that rain like this fell in his last lifetime.2 In that lifetime,hismother,Phusati, chief consortofSakka, kingof thegods,descended to thehumanworldwhere shewas born in thecourtof akingand latermarriedKingSanjaya.Their sonVessantarawasakindandgenerouspersonwhofromchildhood on gave gifts and belongings to others. His parentswere delighted by their son's character. Hemarried PrincessMaddi and had 2 children: Prince Jali and Princess Kanhajina.When he reached maturity, his father retired, and Vessantara was crowned king.2,3 Oneday, inhisgenerosity, thenewkinggaveawaytheroyal white elephant to aneighboring kingdomthatwas experiencing a drought. The royal white elephant was known by all to ensure prosperity, and the people of the kingdomwere horrified at his indiscretion. They demanded that the old king return and thatKingVessantara be banished. Vessantara agreed to go and gave the kingdom back to his father. King Sanjaya resumed the throneand, findingnootheroption, banishedhis son and his son’s family from the kingdom. Before departing with his wife Maddi and their 2 children, Vessantara donated all hiswealth to the people of the kingdom. The family left on a horse-drawn chariot, but soon afterward, Vessantara gave away the horses. Deities appeared in the form of stags to pull the chariot, but he gave away the chariot. Now, on foot, the family arrived in theneighboringkingdomofCeta,whereVessantara’s uncle and Maddi’s parents resided.3 The local king greeted them and, touched by their story, offered his throne to Vessantara. Vessantara declined and proceeded to the forest, where he and his family resided in huts provided by the gods,onefor the formerkingandtheother for the formerqueen and children. They lived a simple ascetic life, and each day, Maddi went to the forest and gathered food for her family. As a safeguard, the king of Ceta assigned a hunter to guard the forest and keep intruders away. Jujaka, an old mean-spirited Brahmin, lived nearby with his beautiful hardworking youngwife, Amittada,whowent to the villagewell and brought her husbandwater and provided for his every need. The other village women resented her industriousness for it put them to shame, and so they attacked her.After that, sheadamantlydemandedthatherhusbandfind her servants to help her to combat the women’s ridicule. She and Jujaka plotted to take advantage of Vessantara’s generosity by demanding that Vessantara’s children be given to him as servants forher.Obtainingentry to the forest by tricking the hunter who was guarding it, Jujaka waited until Maddi was away andmade his request. Vessantara obliged, but the childrenwere shocked, ran away, andhid in a lotus pond.Vessantara found them and convinced them to go with Jujaka (because it would help their father to be perfect in generosity), and so they agreed.Vessantara, notwanting the children tobe slaves, proposed that Jujaka take the prince and princess to their grandfather the king, where Jujaka would be richly rewarded for their return. Jujaka refused, insisting they would be his wife's servants, and tied the children with vines and dragged them away, beating and scolding them. Vessantarawas furious and couldnot tolerate Jujaka’s behaviorandreachedforhisweaponwith thoughtsofkillinghim. However, he controlledhis anger (exhibiting forbearance) and

The Virtue of Generosity and the Flexible Prisoner's Dilemma Computer Model

The bulk of the extensive literature on the Prisoner's Dilemma posits a game in which 'players' may only cooperate or defect absolutely. Previous research by the author suggested that in a Prisoner's Dilemma game permitting a continuum of response, strategies exhibiting the characteristic of 'generosity' - i.e., the tendency to defect less readily than an opponent - were successful. This paper reports the results of a computer simulation designed to further test this hypothesis. The author concludes that generous strategies outperform purely reciprocal strategies (e.g., TIT FOR TAT) under many circumstances, and particularly where the environment places a premium on generosity.

The power of generosity to change views on social power

Intergroup helping behavior by high status group members typically functions to support and further entrench systems of social hierarchy (Nadler, 2002). This research examined whether the virtue of generosity could increase support for more egalitarian group relations, as indexed by reduced social dominance orientation (SDO; Pratto, Sidanius, Stallworth, & Malle, 1994). Pilot testing ( N = 367) revealed a negative relationship between self-reported generosity and SDO. In Study 1, two long-term experimental manipulations of generosity in 110 college students reduced SDO. One manipulation involved a nine week community service learning project, and the other involved a five-part reflection paper assignment on generous individuals. In Study 2, a brief generosity prime in 58 college students reduced SDO scores. The potential benefits of targeting SDO directly, and the importance of examining the motives behind generosity are discussed.

Confucius and Aristotle on the Goods of Friendship

This essay discusses the goods of friendship as they are articulated by Confucius, Mencius, and Aristotle. It is argued that since Confucius and Mencius tend to conceive personal relationships in hierarchical terms, they do not directly address the goods of symmetrical friendships. Using Aristotle’s account of friendship, I argue that friendship is necessary for the cultivation of virtue outside the family. This is supported by discussing the virtues of generosity, trust, and wisdom as they develop within family life and then are refined in friendships. Lastly, as Confucius, Mencius, and Aristotle agree that the good friendship is necessarily a virtuous one, I consider what value aesthetic friendships have.

Recital Of The Tham Vessantara–jĀtaka: A Social–cultural Phenomenon In Kengtung, Eastern Shan State, Myanmar

The Vessantara Jātaka is possibly the single most important and widely known Buddhist text in South East Asia. It relates the life story of the bodhisatta in his final life before birth in historical time as Siddhattha Gotama. It exemplifies the cardinal virtue of generosity as it shows the hero prepared to give away everything that is most precious to him, including wife and children, in pursuit of Buddhist virtue. This powerfully emotive story is very popular in the Theravada countries of South and South East Asia, where its formal recitation, taking a minimum of three days, is regarded as highly meritorious and sponsorship of such performances a valued form lay patronage and participation. This paper is a study of the context and process of such recitation, as observed in Kentung, Eastern Shan State, and an appraisal of its role in communal life in the region.

Generosity as a central virtue in Nietzsche’s ethics

Nietzsche’s ethics is basically an ethics of virtue. In his own unique way, and in accordance with his extra-moral view of life, Nietzsche recovers and re-appropriates certain virtues - notably pagan, aristocratic virtues - as part of his project to reconceptualise (‘rehabilitate’) the virtues in terms of virtù (virtuosity and vitality), to which he also refers as his ‘moraline-free’ conception of the virtues. The virtue of generosity (in the sense of magnanimity) plays a central role in Nietzschean ethics. According to Nietzsche, the truly noble or virtuous person is one who lives beyond resentment and feelings of remorse and guilt. He lives his life from the fullness and plenitude of his own being and what he is able to bestow on others. Nietzsche seeks to rekindle and rehabilitate the aristocratic ‘pathos of distance’ as the true origin of ethical life. This pathos of distance basically emanates from self-respect: ‘The noble soul has reverence for itself’ (1974b: §287). For Nietzsche this means that one should realize the greatest multiplicity of drives and form-giving forces in oneself, in the most tension-fraught but ‘controlled’ manner. This control, this imposing a form on oneself without neglecting the multiplicity in oneself; is a creative, artistic activity. Nietzsche also refers to this as a process of transforming the self into a work of art, of giving style to one’s own existence. Thus we free ourselves from guilt, resentment and the rage against contingency. It is of the utmost importance for Nietzsche that one should attain satisfaction with oneself; for ‘only then is a human being at all tolerable to behold. Whoever is dissatisfied with himself is continually ready for revenge, and we others will be his victims, if only by having to endure his ugly sight.' (1974a: §290). To attain satisfaction with oneself ultimately means to affirm life in its totality. This implies a life beyond resentment, i.e. a life that is characterised by generosity or magnanimity (megalopsychia, magnanimitas), which is for Nietzsche the ‘crown’ of all the virtues.

The do-gooder, the vain, the generous, and moral education

The virtue of generosity - at least generosity in the context of world poverty - is conspicuously absent from most curricula in the field of moral education. This article explores generosity and its educational ramifications. I start by characterizing two types of persons who may seem to be generous but who do not really possess generosity as a stable character trait. I do so by dint of fictional characters from two well-known novels - Nick Hornby’s How to Be Good, and Albert Camus’ The Fall - showing how the protagonists of both novels (‘the do-gooder’ and ‘the vain’) fall short of true generosity. I then consider Aristotle’s specification of generosity, and explain how Aristotle’s generous person morally surpasses both character types. I finally address didactic issues - how to teach generosity - by highlighting the quasi-Aristotelian method of ‘service learning’.

Friendship, Coercion, and Interest: Debating the Foundations of Justice In Early Modern England

AbstractThis essay examines the significance of friendship and the expectations associated with it in the early modern debate about trust and the fulfillment of obligations as that debate unfolded in England. A thorough rethinking about the foundations of society and the mechanisms of social order focused on the motives and justifications that led people to create and fulfill obligations to others, especially in the area of commutative justice. Commutative justice was achieved when contracts were secure, promises kept, exchanges carried through, and debts paid. The growth of the state, new economic theories, and the development of strict contract encouraged reliance on coercion (or punitive measures) and self-interest. While these visions of society triumphed, there was a show of resistance based on the idea that friendship was a more valuable source of justice because it brought into play the virtues of generosity, gratitude, and promise-keeping (or fidelity). At stake was the very de fi nition and scope of human personality and morality.