Commentary on I-II, Question 58, Article 5: Whether There Can Be Intellectual without Moral Virtue?

Author(s):  
J. Budziszewski
Keyword(s):  
2020 ◽  
Vol 118 (3) ◽  
pp. 501-531 ◽  
Author(s):  
Feng Bai ◽  
Grace Ching Chi Ho ◽  
Jin Yan

Liquidity ◽  
2018 ◽  
Vol 1 (2) ◽  
pp. 159-166
Author(s):  
Muchtar Riva’i

The law arrangement of franchise law was first explicitly regulated by the Government Regulation No. 16 of 1997 which is then updated by Government Regulation No. 42 of 2007 to be created in an agreement that at least contains clauses as stipulated by Article 5 of the Government Regulation. However, franchise arrangements also associated with a variety of other laws and regulations applicable in Indonesia. This article is going to state that the importance of partnerships with small and medium enterprises as an effort to encourage the involvement of the wider economic community.


Author(s):  
Aurelian Craiutu

Political moderation is the touchstone of democracy, which could not function without compromise and bargaining, yet it is one of the most understudied concepts in political theory. How can we explain this striking paradox? Why do we often underestimate the virtue of moderation? Seeking to answer these questions, this book examines moderation in modern French political thought and sheds light on the French Revolution and its legacy. The book begins with classical thinkers who extolled the virtues of a moderate approach to politics, such as Aristotle and Cicero. It then shows how Montesquieu inaugurated the modern rebirth of this tradition by laying the intellectual foundations for moderate government. The book looks at important figures such as Jacques Necker, Germaine de Staël, and Benjamin Constant, not only in the context of revolutionary France but throughout Europe. It traces how moderation evolves from an individual moral virtue into a set of institutional arrangements calculated to protect individual liberty, and explores the deep affinity between political moderation and constitutional complexity. The book demonstrates how moderation navigates between political extremes, and it challenges the common notion that moderation is an essentially conservative virtue, stressing instead its eclectic nature. Drawing on a broad range of writings in political theory, the history of political thought, philosophy, and law, the book reveals how the virtue of political moderation can address the profound complexities of the world today.


2011 ◽  
Vol 162 (5) ◽  
pp. 137-145 ◽  
Author(s):  
Willi Zimmermann

In 2010, there were no major forest policy issues that attracted media attention. The year 2010 was rather marked by the preparation of decisions “offstage” and by recurring administrative implementation activities. The partial revision of the forest law, which has been launched, can be regarded as special, because it is not a routine affair: the Committee for the Environment, Spatial Planning and Energy of the Council of States decided to revise particularly article 7 (compensation for deforestation) and article 10 (assessing forest status) of the forest law, and thus loosen the strict regime for forest conservation. Concerning the sectoral policies related to forest, the parliament took the law on spatial planning (RPG) one step further towards its revision. With the proposed revision of the spatial planning law's article 5 (value-added charge) a forest policy relevant article is now up for discussion. Different forest relevant topics on the international political agenda were discussed during the two international conferences on biodiversity and climate convention just as during the treatment of the alpine and the landscape convention. Next year the discussions will presumably be about the future forest conservation policy.


Author(s):  
Michael W. Austin

This brief concluding chapter includes a summary of the book’s main points, chapter by chapter. It also includes a brief meditation on the portion of John’s gospel, John 13:1–17, in which Jesus serves his disciples by washing their feet. The act itself expresses humility, a fact that is underscored by the reversal of social roles that it exemplifies. It is especially striking that Jesus washes the feet of Judas, who would soon betray him. This reversal of social roles not only exemplifies the moral virtue of humility, it also provides a model for followers of Christ to imitate in daily life. The foot washing can also serve as a reminder to those who seek to exemplify the Christian virtue of humility, namely, that there are opportunities to do so in small, everyday situations.


2021 ◽  
pp. 000332862110206
Author(s):  
Peter Sedgwick

Anglican moral theology is a genealogy, in MacIntyre’s use of this concept. It is a tradition that is handed on from one generation to another, practically and theoretically. Moral theology is part of the tradition of moral virtue, practiced by Christians, in local communities, families, and of course the church. What is distinctive in Anglicanism was that after 1580 there emerged an Anglican tradition of moral enquiry, which recognized the Protestant emphasis on scripture and a quite different role for the clergy, alongside a deep appreciation of the old, pre-Reformation tradition of moral theology. Today, the Anglican exemplary tradition also incorporates debates on sexuality, gender, and questions of identity. In social ethics, postcolonial voices show both the idolatry of political life and how our common life can be a locus of divine grace. Anglican moral theology is both very vibrant and deeply pluralist today.


2020 ◽  
Vol 0 (0) ◽  
Author(s):  
Margaret Hampson

AbstractMoral virtue is, for Aristotle, a state to which an agent’s motivation is central. For anyone interested in Aristotle’s account of moral development this invites reflection on two questions: how is it that virtuous motivational dispositions are established? And what contribution do the moral learner’s existing motivational states make to the success of her habituation? I argue that views which demand that the learner act with virtuous motives if she is to acquire virtuous dispositions misconstrue the nature and structure of the habituation process, but also obscure Aristotle’s crucial insight that the very practice of virtuous actions affords a certain discovery and can be transformative of an agent’s motivational states. Drawing attention, in Aristotle’s account, to an asymmetry between the agential perspective and the observation of others, I consider what the agential perspective affords the learner, and offer a novel interpretation of the role a learner’s existing motives play in her habituation.


2020 ◽  
Vol 28 (3) ◽  
pp. 613-631
Author(s):  
John Eekelaar

Abstract While Article 5 of the UN Convention on the Rights of the Child requires states to respect parents’ responsibilities to provide ‘appropriate’ direction and guidance to their children, Article 18 also proclaims that ‘the best interests of the child will be [the parents’] basic concern’. But how can this be done if, as is widely accepted, the “best interests” standard is too indeterminate safely to allow courts to substitute their assessment of children’s interests for those of a child’s parents? This reason for privatising such decisions has been reinforced by concerns over the extent of public expenditure on court involvement in and legal aid for such issues, with the possible result of withdrawal of the law from this process. This article argues that there are inherent risks in leaving the arrangements for children of separating parents entirely in the hands of the parents, and considers various ways in which such risks might be reduced.


Author(s):  
PATRICK FRIERSON

Abstract This paper lays out the moral theory of philosopher and educator Maria Montessori (1870–1952). Based on a moral epistemology wherein moral concepts are grounded in a well-cultivated moral sense, Montessori develops a threefold account of moral life. She starts with an account of character as an ideal of individual self-perfection through concentrated attention on effortful work. She shows how respect for others grows from and supplements individual character, and she further develops a notion of social solidarity that goes beyond cooperation toward shared agency. Partly because she attends to children's ethical lives, Montessori highlights how character, respect, and solidarity all appear first as prereflective, embodied orientations of agency. Full moral virtue takes up prereflective orientations reflectively and extends them through moral concepts. Overall, Montessori's ethic improves on features similar to some in Nietzschean, Kantian, Hegelian, or Aristotelian ethical theories while situating these within a developmental and perfectionist ethics.


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