Virtues (Moral Psychology)

This paper delves into John M. Doris critique on Aristotle's notion of the formation of moral character.For Aristotle; a moral character could be developed by inculcating virtues through habitual action. The habitual action is not only undertaken on a regular basis but also is personalized which has moral significance when we evaluate action and personality.There are two ways to interpret this Aristotelian theoretical position; namely the naturalistic or behaviouristic perspective and the non-naturalistic perspective. The naturalistic thesis maintains that habit and character formation is inherently present in the form of disposition in human beings and could be causally related to the neurophysiological function of the brain process. On the other hand, the non-naturalistic thesis upholds a teleological account of the formation of moral character which is grounded on the power of will. But in this paper would like to explicate and examine the John Doris notion of moral character is juxtaposed with the situationists conception of the moral character rather than to explain Aristotelian notion of character formation.

Ethical Approval and Consent to participate: The current study was a conceptual analysis, which does not require recruitment of human subjects and informed consent. • Consent for publication: The sole author agrees to publish the current study.

This exhaustive complete translation is a comprehensive collection of the writings of Philo of Alexandria, a Jewish philosopher who sought to harmonize Jewish religious tradition with Greek philosophical thought. This work spans a wide range of subjects, including theological, ethical, cosmological, and allegorical interpretations of the Hebrew scriptures. Philo's intellectual contributions are deeply rooted in his belief in the unity of divine reason (the Logos) and his advocacy for an allegorical method of scriptural interpretation, which allows for the extraction of deeper philosophical meanings from the biblical text. The collection explores fundamental concepts such as the nature of God, the creation of the world, the relationship between humanity and divinity, and the moral and philosophical lessons embedded in the biblical narrative. Additionally, Philo addresses important figures in the Jewish tradition, such as Moses, Abraham, and Joseph, and offers reflections on various Jewish laws, virtues, and ethical practices. In addition to these theological and ethical explorations, Philo’s writings reflect his engagement with contemporary philosophical traditions, particularly Stoicism, Platonism, and Aristotelianism. His work represents an early synthesis of Jewish monotheism with Hellenistic philosophy, providing insights into the intellectual environment of the late Second Temple period. This collection, rich in both theological discourse and philosophical analysis, serves as a crucial text for understanding the development of Jewish thought in the Greco-Roman world and the early foundations of Christian theology. Philo’s works not only offer an important historical and philosophical perspective but also continue to serve as a key resource for scholars of ancient philosophy, religious studies, and biblical interpretation. This volume, complete and unabridged, provides readers with a valuable opportunity to engage with the full scope of Philo’s contributions to Jewish philosophy, offering a deeper understanding of his thought and its lasting influence on both Jewish and Christian intellectual traditions.
CONTENTS + SMALL Summaries BELOW
Publisher’s Preface
Overview: This section outlines the purpose of translating Philo’s works, aiming to make them accessible to modern readers while retaining the philosophical depth and scholarly integrity of the original text.
Foreword: An Introduction to Philo
Context: An introductory overview of Philo’s life and thought, exploring his efforts to harmonize Jewish theology with Greek philosophy, and introducing his method of interpreting sacred texts allegorically.
Preface to the Original Edition
Introduction: The preface addresses the editorial approach behind this translation, emphasizing the importance of Philo’s contributions to both Jewish and Hellenistic philosophical traditions and the challenges of presenting them in a modern context.
On the Creation
Examination: Philo interprets the Genesis creation story through a philosophical lens, emphasizing that creation originates from a singular divine intelligence, blending both Jewish and Platonic ideas of cosmology.
Allegorical Interpretation, I
Analysis: Philo introduces his method of allegorical interpretation, suggesting that the Bible contains hidden meanings that reveal profound philosophical and moral truths.
Allegorical Interpretation, II
Exploration: Building on the previous work, Philo applies allegory to further biblical narratives, uncovering deeper philosophical implications behind the literal stories.
Allegorical Interpretation, III
Discussion: The third part of this treatise continues the application of allegorical interpretation, focusing on specific biblical figures as representations of broader moral and philosophical ideas
On the Cherubim
Interpretation: Philo reflects on the symbolic nature of the Cherubim, viewing them as representations of divine knowledge and intellectual virtues in the framework of spiritual philosophy.
On the Birth of Abel and the Sacrifices Offered by Him and by His Brother Cain
Reflection: Philo examines the story of Abel and Cain, exploring the moral lessons of their offerings, with Abel symbolizing piety and Cain representing materialism and vice.
That the Worse Is Wont to Attack the Better
Thematic Insight: This treatise explores the moral dynamic in which the corrupt and wicked often oppose the virtuous, drawing from both scripture and philosophical examples to illustrate this conflict.
On the Posterity of Cain and His Exile
Interpretation: Philo discusses Cain’s descendants and their exile, viewing them as symbols of moral decline and the repercussions of disobedience to divine commandments.
On the Giants
Analysis: This work examines the biblical account of the Giants, interpreting their story as a symbol of human arrogance and the dangers of overstepping divine boundaries.
On the Unchangableness of God
Theological Insight: Philo emphasizes the immutable nature of God, arguing that divine essence remains constant, unaltered by time or the imperfections of the material world.
On Husbandry
Philosophical Exploration: Philo connects the practice of agriculture with moral development, suggesting that cultivation of the land reflects the cultivation of virtues within the soul.
Concerning Noah’s Work as a Planter
Reflection: This treatise discusses Noah’s post-flood work in planting vineyards, seeing it as symbolic of spiritual renewal and the planting of virtue in a world that has been cleansed.
On Drunkenness
Moral Commentary: Philo examines drunkenness as a vice, discussing its moral implications and the destructive impact it has on both individual character and social harmony.
On the Prayers and Curses Uttered by Noah When He Became Sober
Theological Insight: Philo interprets Noah’s post-drunkenness prayers and curses, emphasizing them as expressions of divine justice and the moral consequences of actions.
On the Confusion of Tongues
Interpretation: Philo explores the story of the Tower of Babel, viewing the confusion of languages as a divine act of punishment for human arrogance and the rejection of divine will.
On the Migration of Abraham
Philosophical Reflection: Philo reflects on Abraham’s migration as symbolic of the soul’s journey toward divine wisdom, illustrating the importance of spiritual guidance and faith in life’s challenges.
Who Is the Heir of Divine Things
Discussion: Philo explores the concept of divine inheritance, emphasizing that those who live virtuously and align with God’s will are the true heirs of divine wisdom and spiritual blessings.
On Mating with the Preliminary Studies
Analysis: This treatise examines the moral and spiritual significance of marriage, focusing on the alignment of man and woman within the divine order and for the cultivation of virtue.
On Flight and Finding
Reflection: Philo discusses the human tendency to escape from adversity, arguing that true wisdom is found in confronting challenges rather than seeking to avoid them.
On the Change of Names
Examination: Philo interprets the changing of names in the Bible as indicative of spiritual transformation, with new names reflecting the elevation of the soul toward divine wisdom.
On Dreams, That They Are God-Sent
Insight: Philo explores the nature of dreams, asserting that they are divine messages meant to guide the soul, offering moral and spiritual insights to help individuals in their journey toward virtue.
On Abraham
Theological Reflection: This work delves deeper into the life of Abraham, interpreting his faith and actions as exemplars of virtuous living and alignment with divine will.
On Joseph
Examination: Philo examines Joseph’s story, emphasizing divine providence, virtue, and the moral development of the individual within the framework of God’s plan for the world.
On the Life of Moses, I
Analysis: Philo begins his examination of Moses, highlighting his piety, wisdom, and leadership, portraying him as a model of virtue and divine guidance for the Jewish people.
On the Life of Moses, II
Continuation: The second part of this analysis continues Philo’s exploration of Moses’ role in leading the Israelites, focusing on his mission and the revelation of divine law through his leadership.
The Decalogue
Interpretation: Philo offers a philosophical examination of the Ten Commandments, presenting them as fundamental moral guidelines that direct human behavior toward divine truth.
The Special Laws, I
Exploration: Philo analyzes particular Jewish laws, offering an interpretation that considers both their practical and allegorical significance in guiding individuals toward spiritual growth.
The Special Laws, II
Reflection: This work continues to explore the deeper meanings of specific Jewish laws, illustrating how they help cultivate virtue and align individuals with divine wisdom.
The Special Laws, III
Examination: In this treatise, Philo further investigates the practical and philosophical applications of Jewish laws, focusing on their role in fostering moral development.
The Special Laws, IV
Analysis: Philo concludes his examination of Jewish laws, emphasizing their importance in achieving spiritual purity and moral integrity.
On the Virtues
Insight: Philo explores the various virtues, such as temperance and courage, emphasizing their role in achieving spiritual harmony and divine alignment.
On Rewards and Punishments
Discussion: Philo delves into the concept of divine justice, examining how rewards and punishments are meted out according to individual moral choices and actions.
Every Good Man is Free
Theological Reflection: Philo argues that true freedom is not found in external circumstances, but in the cultivation of virtue and the alignment of the soul with divine wisdom.
On the Contemplative Life or Suppliants
Examination: This treatise discusses the contemplative life as the ideal path toward spiritual enlightenment, emphasizing the importance of prayer and philosophical reflectio...

Przyjmujemy, że rozumowanie imperatywne to rozumowanie, w którym co najmniej jeden jego krok to imperatyw (czy też raczej jego treść). Termin "imperatyw" rozumiemy przy tym jako synonim "zdania rozkazującego". Przyjmujemy, że przy zasadniczym użyciu imperatyw wyraża pewien akt wolicjonalny: wolę ziszczenia pewnego stanu rzeczy. Taką charakterystykę wiążemy z treściami imperatywów, które nazywamy "preskrypcjami", chociaż mamy świadomość, że w nietypowych użyciach imperatywy preskrypcji nie wyrażają. Tradycyjne pojęcie rozumowania obejmuje tylko te procesy mentalne, w których krokami są deklaratywy czyli zdania oznajmiające (czy też raczej ich treści -sądy) (zob. Jadacki, Tałasiewicz i Tędziagolska 1997). Jeśli do zakresu "rozumowania" mają należeć rozumowania imperatywne, pojęcie rozumowania to musi zostać zaopatrzone w nową, rozszerzającą eksplikację. Taką eksplikację poniżej proponujemy. 1 1. ROZUMOWANIA DEKLARATYWNE 1.1. DEFINICJA "ROZUMOWANIA DEKLARATYWNEGO" Termin "rozumowanie" bywa eksplikowany różnie -m.in. jako uznawanie zdań. Przy takim ujęciu zatraca się jednak procesualny charakter rozumowań (uzna-[133]

With the theory of reincarnation and karma, Buddhism thinks that everything has cause and effect, the sowing cause will reap that fruit. Therefore, in order to be reborn in good lives after death, people need to sow good karma. From a moral perspective, we all know that generosity is a positive quality, people should practice to live in harmony in society. When we do a good thing, there will be a wealth of benefits that it can bring. That may be the subject of the act perceived, and may not be, but because of the good nature, honesty they still do.

This extremely rare book delves into the mystical and spiritual essence of alchemy, transcending the common misconception that alchemists primarily sought to transform base metals into gold. Dr. R. Swinburne Clymer presents alchemy as a profound spiritual philosophy and a quest for the highest initiation, focusing on the transformation and elevation of the human soul. Through the lens of esoteric wisdom, the book explores the Philosopher’s Stone, the Elixir of Youth, and the Universal Solvent as allegorical symbols representing enlightenment, immortality, and the unification of spirit and matter. The author argues that the true alchemists were spiritual adepts, dedicated to the purification of their inner nature and achieving divine union. The text addresses the ancient origins of alchemy, its ties to Egyptian, Greek, and early Christian mysticism, and its influence on medieval hermetic philosophy. The symbolism of fire, transmutation, and the sacred marriage (coniunctio) is extensively examined, revealing their spiritual implications in the alchemical process. The book also discusses the ethical dimension of alchemy, urging practitioners to align with the natural laws of the universe and embody virtues of humility, compassion, and truth. Clymer connects alchemical principles to the development of the spiritual body, the awakening of latent powers, and the attainment of cosmic consciousness. It emphasizes the universal truths shared across esoteric traditions, including Kabbalah, Hermeticism, and Rosicrucianism, portraying alchemy as a bridge between science, religion, and mysticism. The text ultimately champions the notion that the alchemical quest is a metaphor for the eternal journey of the soul toward self-realization, divine wisdom, and the ultimate reunion with the divine source.
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This paper (one of my contributions to Moral Agency in Eastern and Western Thought, 2024, Routledge, eds., Jonathan Jacobs, Heinz-Dieter Meyer) proceeds through a discussion of Aristotle on the voluntariness of states of character—then Maimonides and Confucius, focusing on some striking similarities in their views of the role of everyday activities and practices in the formation and development of virtues, and on the ways in which practice can shape the overall orientation of one’s life That common thread is that some of the most important aspects of one’s valuative disposition overall, the valuative commitments and concerns that shape much of one’s way of leading their life—these can be developed and reinforced through otherwise very ordinary-seeming habits and practices. Morally undramatic but very important features of persons’ lives can have a key role in shaping character. By “shaping character” I mean developing habits of attention, concern, responsibility, and seeing significance even in much that might seem of little importance. However, various aspects of practice concerning such things can help make one more apt to acquire virtues, and can help a person appreciate that because of how practices can shape character, the importance of a habit might extend well beyond what is directly involved in the habit.

At a time when coronavirus has reached pandemic proportions, this paper argues that a trustworthy true world political authority, with reliable moral credibility, is needed now more than ever. It is time to revive the common set of moral principles underlying the 1948 Universal Declaration of Human Rights and the UN organization itself, in particular, the WHO. In the midst of this new kairos, when the world is faced with an invisible, undiscriminating enemy, the world is forced to come together in a unique way and unite for the common good: the new normal of social distancing may be a new chance for social justice.

This article clarifies the nature of Buddhist ethics from a comparative perspective. It contends that the Dalai Lama's ethics is best understood as a pluralistic approach to virtue ethics. The article has two parts. The first part challenges Charles Goodman's interpretation of Mahāyāna Buddhist ethics as an instance of consequentialism. This is done indirectly, that is, not by questioning Goodman's reading of Śāntideva and Asaṅga, but rather by applying to the Dalai Lama's ethics the same test that Goodman uses to justify his reading of Mahāyāna ethics as a whole. The second part examines the Dalai Lama's ethics in comparison to Christine Swanton, a representative of a pluralistic approach to virtue ethics in contemporary analytic philosophy. By comparing the ethics of the Dalai Lama and Swanton, the article does not wish to suggest that her pluralistic approach to virtue ethics is the closest western analogue to Buddhist virtue ethics. I use comparison, not to understand the Dalai Lama's ethical ideas from the perspective of Swanton's ethics, but rather to highlight what

This paper offers an Aristotelian-Thomistic response to the question whether AI is capable of developing virtue. On the one hand, it could be argued that this is possible on the assumption of the minimalist (thin) definition of virtue as a stable (permanent) and reliable disposition toward an actualization of a given power in the agent (in various circumstances), which effects that agent’s growth in perfection. On the other hand, a closer inquiry into Aquinas’s understanding of both moral and intellectual virtues, and a more detailed analysis of the ontological status of AI, show that it is highly unlikely to envision the design of specifically human-like reason-based and/or behavioral-based (“strong”) AI that would possess properly human virtues. Still, virtuous “weak AI” might be possible, although a question ought to be asked whether we should classify artifacts’ virtues using categories developed in reference to specifically human dispositions and actions.

In this paper, I argue that the traditional Aristotelian "knowing characters" do not all know the good in the same way. These characters include the virtuous, the continent, and the incontinent persons. While each type knows the good, the degree of sophistication of each type's moral knowledge depends on how close it is to ideal (i.e., the virtuous have complete moral knowledge). I show this through attention to how any moral knowledge is acquired according to Aristotle. My findings also confirm what others (e.g., Paula Gottlieb) have pointed out about the relationship between thought and feeling according to Aristotle. Not only does the continent person know the good better than the incontinent person, but also, the continent person has better moral feelings overall than the incontinent.

Could an AI system be virtuous in the same sense as a human? Our imagination about advanced AI is often marked by anthropomorphism, but current AI is developing in a very different direction from humanlike intelligence. In the paper, I imagine a hypothetical strong AI whose potential virtues are bound to be very alien to ours. AI will differ radically from humans in terms of its embodiment, needs, perceptual world, self-understanding, and perception of time. Based on an analysis of the strangeness of strong AI, I speculate on the kind of intellectual and moral virtues that could be accessed by such an alien creature. I conclude with a brief reflection on the role of theological imaginaries in discussions of AI virtue.

Many philosophers have recently defended the epistemic value of imagination. In this paper, we expand these discussions into the realm of virtue epistemology by proposing and defending a virtue-theoretic conception of imagination. On this account, the intellectual virtue of imagination is a character trait consisting of dispositions to engage skilfully in activities characteristic of imagining, with good judgement and from appropriate epistemic motivations. We argue that this approach helps to explain important connections between related, but distinct, intellectual virtues, including creativity and empathy, and reveals avenues for future work on how best to develop intellectually virtuous imagination.

Makalah ini menyajikan tinjauan komprehensif tentang biografi, prinsip filosofis, dan temuan utama sepuluh filsuf dan ilmuwan berpengaruh sepanjang sejarah: Socrates, Plato, Aristoteles, René Descartes, Immanuel Kant, Friedrich Nietzsche, Albert Einstein, Marie Curie, Stephen Hawking, dan Noam Chomsky. Kontribusi masing-masing tokoh di bidangnya masing-masing dieksplorasi, menyoroti dampaknya terhadap filsafat, sains, dan masyarakat. Prinsip-prinsip filsafat yang dibahas meliputi pencarian kebenaran, pertimbangan etis, hubungan antara pengetahuan dan keberadaan, serta peran bahasa dalam kognisi manusia. Temuan utama berkisar dari dialog Socrates yang mendorong pemikiran kritis hingga teori Chomsky tentang tata bahasa generatif dan bahasa universal. Makalah ini menekankan keterhubungan ide-ide para pemikir dan pengaruh abadi mereka terhadap pemikiran kontemporer, menggambarkan bagaimana warisan mereka terus membentuk diskusi dalam filsafat, sains, dan aktivisme sosial. Melalui eksplorasi ini, makalah ini bertujuan untuk menggarisbawahi pentingnya penyelidikan kritis dan pencarian pengetahuan dalam memahami kompleksitas keberadaan manusia dan alam.

Bridgers convened the 2011 Practical Theology topic session under the title "A Distinctively Catholic Conversation in Practical Theology?" The goal was to explore ways in which contemporary practical theology might be resourced by Catholic theological sources, including ancient sources less frequently accessed in practical theological work. Whapham's paper, "The Saints and Tradition: Theses for a Distinctively Catholic Practical Theology," sought to develop a theology of tradition as a grounding for a Catholic practical theological conversation. Whapham developed this material collaboratively with his doctoral students in practical theology in a course on a practical theological approach to sources in the theology of grace. He argued that tradition grounded the experience of the Triune God in the lives of "all the saints," thus drawing upon a praxis-oriented yet normative understanding of "the tradition." Such an understanding refl ects continuity and constancy but also fl exibility and development through history. This may involve struggles, even violent confl icts, as the historical record shows, and requires taking marginalized voices seriously. In this, it beckons us to the "dangerous memory" of the passion and death of Jesus. Whapham argued for practical theologians to engage with tradition as praxis, both inherited practices and written expressions of religious experience. Offering a hermeneutically grounded approach to praxis rooted in the work of Ricoeur, Whapham suggested that a robust practical theological approach to praxis engages a critical understanding of the interplay of theory and action, practice and articulation. In this, he emphasized an eschatological perspective that related the consummation of God's reign to the active communion of the saints. Whapham concluded by observing that such a Catholic practical theological approach offers a powerful means of identifying connections between tradition, revelation, and truth claims in a way that advances the entire theological enterprise. All good theology is in this sense practical, attentive fundamentally to the experience of God self-revelation through history. Cortes continued the conversation in "Thomas Aquinas as a Source for Practical Theology: The Human and Divine Aspects of Reconciliation Informed by Aquinas' Understanding of Nature and Grace." The paper extended the engagement with a theology of grace for practical theology within the context of a reconciliation process for Cuban exiles. Cortes spoke of the various generations of exile and the lack of a common exile ideology. Working with the concepts of nature and grace in Aquinas, the paper explored the work of Robert Schreiter, particularly his understanding of reconciliation as both spiritual and social. In the case of Cuban

This amazing rare Text originally written by Richard Gilpin in 1667 and edited by Rev. Alexander Balloch Grosart in 1875, is a profound theological work that explores the nature, methods, and spiritual consequences of Satan’s temptations. Written during a period of intense religious reflection and concern about sin, demonic influence, and the power of divine grace, Gilpin’s treatise stands as a significant contribution to early modern Christian thought, particularly in the realm of demonology. The work is divided into three main sections: the first examines the intrinsic nature of Satan’s temptations, focusing on their origins and the psychological and spiritual processes through which they operate. The second part addresses the varied methods by which Satan attempts to lead individuals astray, drawing on theological concepts of sin, doubt, and the manipulation of human desires. In the final section, Gilpin offers a theological framework for resisting these temptations, emphasizing the role of divine grace, prayer, and moral discipline in overcoming spiritual adversity.

Gilpin’s treatise is deeply embedded in the religious and philosophical debates of the 17th century, which grappled with the nature of evil, the human capacity for sin, and the intervention of God in the moral and spiritual lives of individuals. While the book clearly reflects the puritanical anxieties of its time, it also provides an enduring examination of the relationship between the human soul and the forces of evil. Grosart’s 19th-century edition is particularly valuable for contemporary readers, as it revives a text that offers insight into the spiritual and intellectual climate of early modern England. His annotations and contextual notes shed light on the historical, theological, and literary background of Gilpin’s work, making it accessible to modern scholars of theology, philosophy, and history.

This scholarly edition not only restores a rare theological text but also enriches it with a perspective shaped by Victorian-era scholarship, when issues of spiritual warfare, temptation, and moral struggle were central to religious thought. Diemonologu Sacra remains an important text for understanding the historical development of Christian demonology and offers timeless reflections on the nature of evil, the process of spiritual resistance, and the profound role of faith in navigating the human struggle against sin.

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sin on the soul, moral teachings from scripture, spiritual protection from evil, biblical strategies for resisting sin, theological reflection on evil, Christian triumph over temptation, purifying the soul through faith, divine guidance in resisting temptation, early Christian doctrine of redemption, soul’s path in Christian teachings, theological understanding of Satan’s tactics, the power of repentance, divine light in resisting evil, the battle of the Christian soul, spiritual resilience in the face of sin, overcoming evil through faith, the Christian wo...

Among ethical-centered religions, the two popular faiths of Islam and Christianity focus on important ethical propositions to nurture and morally educate the adherents of their respective religions. In this context, a significant ethical teaching such as forbearance plays a crucial role in impacting the personal lives of the believers of both religions as well as their social relationships. The present study, which is developed through exploring and extracting all relevant keywords and propositions related to the teaching of forbearance from the esteemed texts of Islam and Christianity, namely the Holy Quran, the impeccable Imams narrations (Thaqalayn), and the Bible, aims to extract, categorize, and ultimately evaluate a precise representation of the conceptualization, significance and value, types, effective factors, effects, and appropriate and inappropriate etiquettes related to the teaching of forbearance based on the information included in these texts. The most significant conclusion is that multiple quantitative and qualitative similarities and differences can be derived from examining this teaching in the reputable texts of Christianity and Islam.

Con la sua magistrale e imponente potenza dogmatica e filosofica, Hegel ci ha lasciato in eredità un autentico sistema fisiologico, ed io non esito a definire la sua filosofia un "corpo". Essa funziona infatti come un vero e proprio corpo, un sistema biologico compiuto che mangia, beve, digerisce, secerne e desidera.

Lawyers, I suppose, were children once. Charles Lamb PART ONE 1 When he was nearly thirteen, my brother Jem got his arm badly broken at the elbow. When it healed, and Jem's fears of never being able to play football were assuaged, he was seldom self-conscious about his injury. His left arm was somewhat shorter than his right; when he stood or walked, the back of his hand was at right angles to his body, his thumb parallel to his thigh. He couldn't have cared less, so long as he could pass and punt. When enough years had gone by to enable us to look back on them, we sometimes discussed the events leading to his accident. I maintain that the Ewells started it all, but Jem, who was four years my senior, said it started long before that. He said it began the summer Dill came to us, when Dill first gave us the idea of making Boo Radley come out. I said if he wanted to take a broad view of the thing, it really began with Andrew Jackson. If General Jackson hadn't run the Creeks up the creek, Simon Finch would never have paddled up the Alabama, and where would we be if he hadn't? We were far too old to settle an argument with a fist-fight, so we consulted Atticus. Our father said we were both right. Being Southerners, it was a source of shame to some members of the family that we had no recorded ancestors on either side of the B a t t l e o f H a s t i n g s. A l l w e h a d w a s S i m o n F i nch, a fur-trapping a p o t h e c a r y f r o m C o r n w a l l w h o s e p i e t y w a s e x c e e d e d o n l y b y h i s stinginess. In England, Simon was irritated by the persecution of those who called themselves Methodists at the hands of their more liberal brethren, and as Simon called himself a Methodist, he worked his way across the Atlantic to Philadelphia, thence to Jamaica, thence to Mobile, and up the Saint Stephens. Mindful of John Wesley's strictures on the use of many words in buying and selling, Simon made a pile practicing medicine, but in this pursuit he was unhappy lest he be tempted into doing what he knew was not for the glory of God, as the putting on of gold and costly apparel. So Simon, having forgotten his teacher's dictum on the possession of human chattels, bought three slaves and with their aid established a homestead on the banks of the Alabama River some forty miles above Saint Stephens. He returned to Saint Stephens only once, to find a wife, and with her established a line that ran high to daughters. Simon lived to an impressive age and died rich. It was customary for the men in the family to remain on Simon's homestead, Finch's Landing, and make their living from cotton. The place was self-sufficient: modest in comparison with the empires around it, the Landing nevertheless produced everything required to sustain life except ice, wheat flour, and articles of clothing, supplied by river-boats from Mobile. Simon would have regarded with impotent fury the disturbance between the North and the South, as it left his descendants stripped of e v e r y t h i n g b u t t h e i r l a n d , y e t t h e t r a d i t i o n o f l i v i n g o n t h e l a n d remained unbroken until well into the twentieth century, when my father, Atticus Finch, went to Montgomery to read law, and his younger brother went to Boston to study medicine. Their sister Alexandra was the Finch who remained at the Landing: she married a taciturn man who spent most of his time lying in a hammock by the river wondering if his trot-lines were full. When my father was admitted to the bar, he returned to Maycomb and began his practice. Maycomb, some twenty miles east of Finch's Landing, was the county seat of Maycomb County. Atticus's office in the courthouse contained little more than a hat rack, a spittoon, a checkerboard and an unsullied Code of Alabama. His first two clients were the last two persons hanged in the Maycomb County jail. Atticus

Gray for very helpful discussion on this and related topics. I am grateful to Laurence Thomas for suggesting to me the need for the comments at the beginning of section iv. Finally, I would like to thank Stephanie Talbott, without whose contributions this paper would not have been written. ' For want of a better term, I will use 'vicious' as the contrary of 'virtuous', as 'vice' is the contrary of 'virtue'. As I emphasize below in section iii, not every shortcoming in motivation is so great as to be vicious, any more than every shortcoming in character is so great as to be a vice.

Catholic Servant (September 2024): 1, 8. Reprinted at Catholic World Report, September 2, 2024. In this column, I look at the old-fashioned notion of curiosity as a vice. Good and bad forms of curiosity are distinguished, revealing how we ought to seek knowledge.

Despite Protagoras’ infamous reputation for corrupting his students, his “Great Speech” (Plato, Protagoras 320c-328d) presents one of the most important arguments in the history of ethics.1 Refuting Socrates’ contention that virtue must be unteachable since even the best of men cannot raise good children, Protagoras argues that everyone is capable of learning the difference between right and wrong.2 He supports this conviction by appealing to both traditional myth and logical reasoning. In his famous appropriation of the Prometheus myth, Protagoras establishes the divine origin of political wisdom and its possession by all humanity as a gift of the gods. He follows his retelling of the myth with a logical argument that directly addresses Socrates’ concern by demonstrating that the variability of success rates substantiates the teachability of virtue rather than undermines it. Protagoras’ vigorous defense of moral instruction is so persuasive that many classical scholars are led to q...

Within the technological society the political judgements seem the expression of an emotion. But is this still a political judgment? Could the apparent freedom of the emotional reaction be considered as a case of political freedom? Or, on the contrary, the political freedom is on the field just when an appropriate political judgment, founded on a critical deliberation, is possible? In order to answer to these questions, the paper aims at analysing the conceptual structure of the political judgment and the relationship between freedom and thought implied by such a structure. The purpose is to grasp the deep change (crisis) of the political judgement caused by the impact of new media technologies. Theoretical support will be looked for in Hannah Arendt's theory of political judgement.

Spazio simbolico delle culture e antropologia della libertà 1 . Quando si parla d'interculturalità 2 , s'intende sottolineare il rifiuto di considerare l'identità delle culture alla stregua della presenza d'un dato immediato, sostanziale ed esclusivo, in cui si riflette l'ordine naturale delle cose; s'intende quindi insistere sulla dimensione relazionale che costituisce ciascuna cultura in quanto "spazio simbolico", reso possibile dall'intervento degli esseri umani, le cui azioni imprevedibili e non integralmente deducibili dallo stato di cose esistente danno corpo alla "libertà", ravvisando in quest'ultima la capacità tipicamente umana di far qualcosa di nuovo di propria iniziativa. L'idea stessa di interculturalità presuppone, perciò, la scelta per un'antropologia della libertà nella sua opposizione a un'antropologia dell'ordine 3 . Questa considerazione generale acquista particolare rilevanza in una fase storica come la nostra, che toglie stabilità e rigidità ai confini e ai punti di riferimento tradizionali, ma che provoca per reazione l'arroccamento a una difesa delle identità che le irrigidisce, trasformandole da fenomeni storico-sociali in dati naturali. Le culture finiscono in tal modo con l'apparire come organismi omogenei e contrapposti, forniti d'una fisionomia specifica, di cui in prima battuta è quasi irriconoscibile la genesi, cioè il concreto processo sociale e storico di formazione. Lo specifico del mito, scriveva Roland Barthes in Miti d'oggi, è trasformare la storia in natura 4 . In questo senso, si diffonde oggi una visione mitologica delle culture che tende a "naturalizzarne" le caratteristiche, riconducendole alla presunta datità dell'ordine delle cose, e così irrigidendo la stessa "identità" di ciascuna cultura, che finisce col perdere la sua struttura intrinsecamente relazionale e col porsi come autoreferenziale e perciò escludente ed esclusiva. Un simile slittamento dalla storia alla natura si ripercuote in una concezione identitaria delle differenze territoriali e delle loro stesse componenti culturali, le quali finiscono col presentarsi come attributi sostanziali e dunque metastorici, sottratti al processo temporale; al contrario, quest'ultimo è reso possibile unicamente dalle iniziative degli esseri umani, cioè dal poter-essere-altrimenti delle loro azioni, che sfugge all'essere-così-e-non-altrimenti della necessità logico-ontologica ed apre le esperienze individuali e collettive al futuro. In opposizione a una lettura immobilistica e identitaria delle culture, che inevitabilmente finisce col ridurle alla presenza immediata, cioè alla (presunta) accessibilità diretta, dell'ordine naturale delle cose, occorre insistere decisamente sulla dimensione storico-sociale dello spazio simbolico delle culture e di conseguenza sull'inevitabile pluralità di queste ultime. In tal modo, si esclude di poter determinare in astratto e senza riferimenti all'altro da sé la natura, l'essenza, il senso originario o il destino d'una nozione come la "cultura", capace di evocare una vasta gamma di simboli, tutti però legati alla concretezza dei processi storici. L'interculturalità muove dalla considerazione del dato di fatto che la relazione tra differenti forme di vita civilizzata all'interno 1 Presento qui i risultati provvisori d'una ricerca ancora in corso, nella quale ritorno da differenti punti di vista su temi e autori, e in modo particolare sul rapporto tra filosofia e psicoanalisi, di cui in passato mi sono già occupato.

Fil: Silva Peralta, Yamila Fernanda. Universidad Nacional de Cuyo. Facultad de Filosofia y Letras. Laboratorio de Psicologia Social; Argentina. Universidad Nacional de Mar del Plata; Argentina. Consejo Nacional de Investigaciones Cientificas y Tecnicas; Argentina

Starting from Bakhtin's classification (1986) of the Bildungsroman, this paper offers evidence that Harper Lee's To Kill a Mockingbird (1960) belongs to the fifth category of this genre. We argue that the novel deals not only with the emergence of the protagonist, but that it actually focuses on a transitional period both for Scout Finch and for the community of which she is a part. The plot traces not only Scout's development, but also the upheavals and the beginning of radical changes in an apparently stagnant society.

Questa tesina intende a fornire informazioni sulla vita dello scrittore Primo Levi e mettere anche alla luce la sua opera che riguarda il romanzo intitolato Se questo è un uomo, scritto subito dopo la Seconda Guerra Mondiale. Si tratta di una testimonianza, in prima persona delle drammatiche vicende vissute dall'autore stesso nel campo di deportazione di Auschwitz III nel quale era detenuto.
Questo lavoro è anche un tentativo a comporre uno studio comparativo tra varie recensioni, basato sui punti di convergenza e di divergenza delle suddette recensioni. Attraverso brani brevi, verranno analizzati elementi come la critica fatta in ogni recensione, la lingua scelta da ciascuno scrittore, oltre a informazioni biografiche su ogni critico.

The unparalleled events at Auschwitz are a metonymy for absolute evil in twentieth century history. Despite numerous witnesses, can we really say that we understand what it entailed? For Primo Levi, communication is "necessary for a human to be human." Historians, however, have pointed to the limitations of description, remarking that "there is no good witness, no exact description in all its parts" (M. Bloch). Philosophy, by contrast, goes further by reflecting on a reality that exceeds the sum of facts: "The survivors described something that could not be witnessed" (G. Agamben). Auschwitz deprives us of a possibility that seems inalienable; that is to say, the capacity to exchange experiences through testimony, as it bears witness to that which pertains to the Real (J. Lacan), i.e., the unspeakable, the non-symbolisable and de-subjectification. So, to what extent is it possible to understand Auschwitz? Is it not the case that the events of Auschwitz are always indescribable, to a certain extent? The three impossible but indispensable professions indicated by Freud (teaching, governing, psychoanalysing) can perhaps be supplemented by a fourth: description.

Cassiodorus composed his treatise De anima in 538 AD. This is in fact his first treatise that has no political content. The purpose of this article is to highlight the influence of Platonic, Aristotelian and Ciceronian thought on the work of Cassiodorus and to show the catalytic influence of the teachings of St. Augustine. Specifically, the article presents Cassiodorus’ views on the nature and functions of the soul as reflected in his work De anima. At the same time, the Christian philosopher’s eschatological views are recorded, regarding the post-mortem life of souls, as well as what it will happen οn the Day of Judgment.

In his 2006 article “On Reason’s Control of the Passions in Aquinas’s Theory of Temperance” Giuseppe Butera argues that, according to Aquinas, the virtuous person feels no passions or emotions until he judges what is best to be done, at which point his passions follow the lead of his judgment. The idea is that passions get in the way of clearheaded thinking, so that any passions preceding the judgment of reason have the potential to cloud that judgment. Passions are useful only to help us execute the judgments we have already reached apart from passion. Virtuous passions are the obedient slaves of reason; in no way do they help reason to reach its judgment.

We might be averse to this interpretation on two counts. First, we might desire a less slavish role for the passions; they should not always have to be completely subservient to reason. Virtuous passions should sometimes be spontaneous emotions, moving of their own accord, even apart from a judgment of reason. Second, we might desire a less dry and cold deliberation. Our deliberations should sometimes be moved, it seems, by virtuous emotions. It seems that a person’s virtuous desires might help him or her to reach a judgment about what is to be done.

This paper criticizes Butera on the latter but not the former. Butera is correct in his main assertion: virtuous passions do indeed always follow upon the judgment of reason; they do not arise spontaneously, apart from reason. At the same time, virtuous deliberations are not always dry deliberations; sometimes our passions assist us in judging what is to be done. The paper argues that these two points be combined.

First, the paper defends Butera against those who would claim that virtuous passions are sometimes spontaneous. Second, it shows that Butera’s view can be developed to include passions within deliberation. Without contradicting Butera, we might discover emotions within virtuous deliberations.

In his 1970 article on weakness of will, Donald Davidson faults Aquinas for presenting the weak person with two one-sided arguments, that of reason and that of the passions. Since these two arguments reach contrary conclusions, and since they are both valid, Davidson concludes that Aquinas must maintain that the argument of the passions contains a false premise, which Davidson plausibly supposes to be the major premise. The upshot, says Davidson, is that Aquinas's moral universe is rather flat and one-sided; it cannot contain conflicting goods that pull the agent in opposite directions and which the agent must weigh in his deliberations.

Reflections upon various statements of Aquinas concerning practical reasoning, however, reveal that his didactic syllogisms of the weak person must be nuanced. Given these nuances, the views of Aquinas and Davidson may not be that distant from one another. In particular, the premises of practical reasoning turn out not to be one-sided categorical statements but sometimes quite elaborate evaluations of the pros and cons of a course of action. Furthermore, reason can consider what the passions have to say, for the error of the passions resides primarily in the minor premise rather than in the major.

By locating the error of the passions, the article reveals some elements of practical reasoning common to Aquinas and Davidson. It shows that the error of the passions is found in the minor premise, which is used to eliminate further considerations. The weak person errs in this elimination; he cuts from his deliberation that which should not be eliminated.

Vallor lists and describes seven complex features of moral self-cultivation shared by Aristotelian, Confucian, and Buddhist traditions, a dozen virtues which technology renders particularly important, and seven threats to these virtues. Responding to one of Vallor's challenges, I offer eight ways in which these virtues must be transformed in light of our technology. Finally, I list four further challenges to virtue ethics posed by technology. Keywords Technology. Virtue. Aristotle. Confucius. Buddha Technology and the Virtues is a terrific book-ambitious in scope, successful in execution, and (as a bonus attraction) enjoyable to read. But this is an authormeets-critics session rather than an author-meets-admirers session, so I have struggled to find some points of disagreement. In this response, I shall superficially summarize and snipe at Vallor's main points and then propose extensions of her project. By my count, Vallor lists and describes seven complex features of moral self-cultivation shared by Aristotelian, Confucian, and Buddhist traditions (section 1), a dozen virtues which technology renders particularly important (section 2), and seven threats to these virtues (section 3). Responding to one of Vallor's challenges, I offer eight ways in which these virtues must be transformed in light of our technology (section 4). Finally, I list four further challenges to virtue ethics posed by technology (section 5).

Los fariseos se agruparon al oír que Jesús había dejado callados a los saduceos. 35 Uno de ellos, intérprete de la ley [l] , para poner a prueba [m] a Jesús, le preguntó: 36 «Maestro, ¿cuál es el gran mandamiento de la ley?». 37 Y Él le contestó: «Amarás al Señor tu Dios con todo tu corazón, y con toda tu alma, y con toda tu mente. 38 Este es el grande y primer mandamiento. 39 Y el segundo es semejante a este: Amarás a tu prójimo como a ti mismo. 40 De estos dos mandamientos dependen toda la ley y los profetas». Mateo 22:34-40 Observamos que el texto indica el rol docente de Cristo, que ya se le asignaba con la expresión Maestro, en este pasaje Cristo resume los objetivos de la ley y los profetas, a saber, amar a Dios y amar al prójimo, en las varias dimensiones del ser, Corazón, Alma, Mente.

This article aims to thoroughly understand the concept of emotional self-regulation (ESR) and its relationship with personality. Through an interdisciplinary dialogue between psychology and philosophy—specifically, the anthropology of Thomas Aquinas—three realities are proposed that could be considered as ESR. The conceptual relationship between ESR—understood as operation, faculty and habit—and personality is examined, specifically using the Five-Factor Model and the virtues model. Key findings include the need for consensus on a precise definition of ESR, the central role of reason as a faculty capable of ruling over emotions, the relevance of the distinction between ESR and self-control, and the understanding of ESR as a set of habits that include aspects of prudence, temperance and fortitude. Interdisciplinary dialogue seems to be a valuable intellectual approach to the advancement of the field of psychology.

A great deal of research has been carried out on the assessment of the eudaimonic perspective of psychological well-being and the hedonic perspective of subjective well-being. The Flourishing Scale (FS) has been extensively used in research and practice, as it assesses the fundamental aspects of social psychological functioning. Nevertheless, the psychometric properties of Urdu versions of eudaimonic measures, such as the FS, have not yet been ascertained. The translation and validation of the FS in the Urdu language was not available, and hence this study was planned with the aim to validate the Urdu version of the FS. We assessed the psychometric properties of the FS in a sample of adults aged 18 years and above in Pakistan ( = 130) using exploratory factor analysis based on principal component analysis with varimax rotation and confirmatory factor analysis. The exploratory factor analysis confirmed the unidimensional nature of the 8-item FS. We assessed that the Urdu version of t...

Michael T. Stuart (2021 and 2022) has proposed imagination as an intellectual dual-process virtue, consisting of imagination1 (underwritten by cognitive Type 1 processing) and imagination2 (supported by Type 2
processing). This paper investigates the consequences  of taking such an account seriously. It proposes that  the dual-process view of imagination allows us to incorporate recent insights from virtue epistemology,
providing a fresh perspective on how imagination can  be epistemically reliable. The argument centers on  the distinction between General Reliability (GR) and Functional System Reliability (FSR), for example in relation to Kengo Miyazono and Uko Tooming's (2023) argument for epistemic generativity. Furthermore, the  paper claims that the dual-process virtue account enables us to integrate a wide range of findings from the  literature on epistemology and imagination. Moreover,  it suggests a novel way to distinguish the virtues of creativity and imagination and presents a case for viewing  imagination as a virtue rather than a skill.

아우구스티누스의 『요한 서간 강해』의 열 번째 강론에 나타나는 끝(finis)의 개념은 고대 그리스-로마의 행복주의 및 덕론과 유사점과 차이점을 동시에 보여준다. 유사점은 다음과 같다. 첫째, 고대 행복주의 윤리와 마찬가지로 아우구스티누스의 윤리도 역시 목적론적 관점을 강하게 지닌다. 둘째, 고대 행복주의와 마찬가지로 아우구스티누스의 윤리도 역시 행복과 최고선을 추구한다. 셋째, 고대 행복주의처럼 아우구스티누스의 윤리도 역시 인간 본성에 관심을 가지고, 인간의 완성을 지향한다. 하지만, 아우구스티누스의 끝(finis) 개념은 그의 윤리가 고대 행복주의 윤리와 여러 지점에서 분명한 차이를 갖고 있음을 드러내준다. 첫째, 고대 행복주의 윤리에서 최종 목표(finis ultimus)는 행복이다. 하지만 아우구스티누스에게 있어서 끝은 행복이 아니라, 사랑이며, 그리스도이며, 삼위 하나님이며, 하나님처럼 되는 것이며, 하나님을 뵙는 것이다. 행복은 오히려 이러한 참된 끝에 종속된다고 볼 수 있다. 둘째, 고대 행복주의 윤리에서 인간의 완성은 덕스러운 삶에 있다고 본다. 반면에 아우구스티누스에게 인생의 최종 목표는 덕이 아니라, 하나님을 향유하는 것이다. 이처럼 아우구스티누스의 윤리학은 목적론적 성격을 지니면서도, 철저하게 하나님 중심적이며 종말론적인 특성을 지닌다. 그의 윤리학이 지니는 이러한 특징은 현대인의 개인적이고 공적인 삶에 다양한 적용점을 제공한다.
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The concept of finis, as it appears in the tenth homily of Augustine’s Homilies on the First Epistle of John, exhibits both similarities and differences with ancient Greco-Roman eudaimonism and virtue ethics. Augustine’s ethical framework shares commonalities with ancient eudaimonism in three main aspects: first, like ancient eudaimonism, Augustine’s ethics is strongly teleological; second, akin to ancient eudaimonism, it seeks happiness and the ultimate good; and third, mirroring ancient eudaimonism, Augustine’s ethical theory is concerned with human essence and strives for human perfection. Augustine’s concept of finis, however, indicates that his ethics differs from ancient eudaimonism at several points. First, in ancient eudaimonism, the ultimate end (finis ultimus) is happiness. For Augustine, however, the end is not happiness but love, Christ, the Trinity, becoming like God, and seeing God. Happiness is instead subordinate to these true ends. Second, in ancient eudaimonism, human fulfillment lies in the virtuous life. For Augustine, on the other hand, the final goal of life is not virtue but the enjoyment of God. Thus, Augustine’s ethics is not only teleological but also thoroughly God-centered and eschatological. This characteristic of his ethics has many applications to our personal and public lives today.

Military ethics seeks to provide practical guidance for the resolution
of real ethical problems associated with the conduct of military
operations. In doing so, it must reflect how actual persons give
and take-up reasons when deliberating what actions to take. The
Just War Tradition, for example, provides deontological and
consequentialist considerations soldiers should take up when
considering how to conduct operations. Sometimes,
unfortunately, soldiers may find themselves in tragic situations
where principles and consequences provide no clear guidance. To
fill that gap, a full account of military ethics requires an account
of virtue, which focuses more on the agent than the act and can
provide resources necessary to avoid, or failing that, resolve,
otherwise unresolvable ethical dilemmas that can arise during
military operations. This point does not mean virtue ethics
supersedes or assimilates other ethical approaches. Rather it
means that in the context of a process aimed at establishing
reflective equilibrium, it provides important beliefs, judgments,
and ways of thinking about applied ethics that are critical not just
to building a robust, maximally coherent equilibrium but also to
maintain it. These resources are especially critical when one is
faced with the kind of tragic situations soldiers confront in war.

Autonomous vehicles (henceforth AVs) are about to be introduced to the mass market. However, many moral questions concerning AVs still remain. One of the issues has to do with the choice between AV types that differ in their built-in algorithms for dealing with situations of unavoidable lethal collision. These situations will probably be rare, yet they will happen and are of concern to governments, manufactures, and the potential users of AVs. It does not appear to be possible to avoid questions about how these algorithms should be designed. We present the results of our study of moral preferences (N=2769) with respect to three types of AVs: (1) selfish, which protects the lives of passenger(s) over any number of bystanders; (2) altruistic, which minimizes the number of casualties, even if this leads to death of passenger(s); and (3) conservative, which abstains from interfering in such situations.We differentiate between scenarios in which participants are to make their decisions p...

Fil: Silva Peralta, Yamila Fernanda. Universidad Nacional de Cuyo. Facultad de Filosofia y Letras. Laboratorio de Psicologia Social; Argentina. Universidad Nacional de Mar del Plata; Argentina. Consejo Nacional de Investigaciones Cientificas y Tecnicas; Argentina

În acest articol voi analiza conceptul de bunăstare din perspectiva psihologiei pozitive și a teologiei publice. Pornind de la unele specificații generale, introductive a noțiunii de bunăstare umană, vom analiza acest concept din perspectiva psihologiei pozitive cu elementele specifice acestei abordări și mai apoi din punctul de vedere a teologiei publice. Conceptul de bunăstare are în vedere promovarea de virtuți și valori organizare într-unu sistem. Astfel voi explora cele 6 virtuți importante care formează caracterul, din perspectiva psihologiei pozitive. Din perspectiva teologiei publice voi cerceta care sunt virtuțile creștine organizate într-un sistem de valori și vom arăta ce este specific caracterului creștin.
Cuvinte-cheie: bunăstare, psihologie, teologie virtuți, interdisciplinar