Virtue Epistemology and the Democratic Life

2017 ◽  
Author(s):  
Colin Farrelly
Keyword(s):  
Recent Work ◽  
Virtue Epistemology ◽  
Good Life ◽  
The Good Life ◽  
Human Flourishing ◽  
Intellectual Humility ◽  
Social Existence ◽  
Original Meaning ◽  
The Social ◽  
Democratic Life

Integrating insights from the Ancient Greeks (e.g. concerning virtue, eudaimonia, and the original meaning of “democracy”), John Dewey, and recent work in virtue epistemology, this chapter develops a virtue-based defense of democracy, one that conceives of democracy as an inquiry-based mode of social existence. This account of democracy is developed by responding to three common concerns raised against democracy, which the author calls the Irrationality Problem, the Problem of Autonomy, and the Epistocracy Objection. Virtue epistemology can help elucidate the link between democracy and human flourishing by drawing attention to democracy’s potential for cultivating and refining the “intellectual virtues” (e.g. intellectual humility, fairness in evaluating the arguments of others, the social virtue of being communicative, etc.) constitutive of the good life.

scholarly journals Inner Peace as a Contribution to Human Flourishing

2021 ◽  
pp. 435-481
Author(s):  
Juan Xi ◽  
Matthew T. Lee
Keyword(s):  
Good Life ◽  
Empirical Studies ◽  
Psychometric Evaluation ◽  
Three Dimensions ◽  
The Good Life ◽  
Human Flourishing ◽  
The Social ◽  
New Instrument ◽  
Research Findings ◽  
Complete Form

Although philosophers and theologians have emphasized the centrality of inner peace for the good life, this concept has not generally been included in research on human flourishing. The authors argue that inner peace contributes to a more complete form of flourishing for both religious and secular people. They then propose a new instrument, the Inner Peace Scale, to measure inner peace, and they provide an initial psychometric evaluation of the instrument based on five empirical studies. The authors distinguish their scale from related measures, such as contentment, serenity, or tranquility. Engagement with literature from the social sciences and the humanities, along with the authors’ research findings, suggest that inner peace is comprised of three dimensions: acceptance of loss, transcendence of hedonism and materialism, and inner balance and calmness. Greater attention to the dimension of transcending hedonism and materialism may prove especially helpful in advancing the field, particularly in consumeristic societies.

The Measure of Greatness

2019 ◽  
Keyword(s):  
Good Life ◽  
Natural World ◽  
The Good Life ◽  
Human Beings ◽  
The Social ◽  
Moral Nature ◽  
Complex Trajectory ◽  
The Many ◽  
Human Excellence ◽  
Ethical Perspectives

Magnanimity is a virtue that has led many lives. Foregrounded early on by Plato as the philosophical virtue par excellence, it became one of the crown jewels in Aristotle’s account of human excellence and was accorded an equally salient place by other ancient thinkers. One of the most distinctive elements of the ancient tradition to filter into the medieval Islamic and Christian worlds, it sparked important intellectual engagements there and went on to carve deep tracks through several later philosophies that inherited from this tradition. Under changing names, under reworked forms, it continued to breathe in the thought of Descartes and Hume, Kant and Nietzsche, and their successors. Its many lives have been joined by important continuities. Yet they have also been fragmented by discontinuities—discontinuities reflecting larger shifts in ethical perspectives and competing answers to questions about the nature of the good life, the moral nature of human beings, and their relationship to the social and natural world they inhabit. They have also been punctuated by moments of controversy in which the greatness of this vision of human greatness has itself been called into doubt. This volume provides a window to the complex trajectory of a virtue whose glitter has at times been as heady as it has been divisive. By exploring the many lives it has lived, we will be in a better position to decide whether and why this is a virtue we might still want to make central to our own ethical lives.

Virtues and Practices

1984 ◽  
Vol 6 (1) ◽  
Author(s):  
David Miller
Keyword(s):  
Good Life ◽  
The Good Life ◽  
Moral Pluralism ◽  
Important Distinction ◽  
The Social ◽  
Narrative Unity

AbstractMaclntyre presents an account of the virtues first in terms of practices and then in terms of the narrative unity of a person’s life. He fails, however, to observe an important distinction between self-contained and purposive practices; if the virtues are to be understood by reference to practices, they must be of the latter kind. By the same token, a defence of the virtues must refer to the social purposes which practices serve rather than to the goods internal to practices. An appeal to the idea of narrative unity does not save the position in the absence of any concrete specification of the good life for man. Maclntyre’s attempt to reconstitute the virtues falls foul of the moral pluralism that he has earlier diagnosed so acutely.

The Transformative Self

2021 ◽  
Author(s):  
Jack Bauer
Keyword(s):  
Personal Growth ◽  
Good Life ◽  
Narrative Identity ◽  
Life Stories ◽  
Life Story ◽  
Cultural Beliefs ◽  
Dark Side ◽  
The Good Life ◽  
Human Flourishing ◽  
Literature History

Everyone wants a good life. Some try to create a good life by cultivating personal growth. They have a transformative self. This book explains how people form a transformative self, primarily in their evolving life stories, to help cultivate growth toward a life of happiness, love, and wisdom for the self and others. It introduces an innovative framework of values and personhood to strengthen and integrate three main areas of study: narrative identity, the good life, and personal growth. The result is a unique model of humane growth and human flourishing. Each chapter builds on that framework to explore topics central to the transformative self, such as how cultural beliefs of a good life shape our narrative identity; how narrative thinking shapes cultural and personal beliefs of a good life; how cultural master narratives shape our ideals for personal growth; how growth differs from gain, recovery, and other positive changes in the life story; how happiness, love, wisdom, and growth serve as superordinate goods in life; how the hard and soft margins of society thwart and facilitate personal growth; the dark side of growth; and the lengthy development of authenticity and self-actualizing. This book synthesizes scholarship from scientific research across several subfields of psychology to philosophy, literature, history, and cultural studies. It offers a creative and scientifically grounded framework for exploring three of life’s perennial questions: How do we make sense of our lives? What is a good life? and How do we create one?

Humility’s Destiny

2018 ◽  
pp. 95-116
Author(s):  
Kent Dunnington
Keyword(s):  
Good Life ◽  
The Good Life ◽  
Human Flourishing ◽  
Essential Aspect ◽  
Christian View ◽  
Regulative Ideal

If Christian humility sets as a regulative ideal complete unconcern for one’s own distinctive importance, the challenge is to say why anyone would consider Christian humility a disposition of human flourishing. The experience of one’s distinctive importance is often felt to be an important, if not essential, aspect of the good life. This chapter shows how Christian humility requires for its intelligibility a different account of what an excellent self is like, and a different account of what human flourishing is like. The Christian themes of crucifixion, Trinity, and beatitude are shown seriously to revise customary assumptions about human selfhood and human flourishing. The chapter shows how a distinctively Christian eschatology and anthropology grounds a distinctively Christian view of humility.

4. Scepticism as a way of life

2019 ◽  
pp. 72-96
Author(s):  
Duncan Pritchard
Keyword(s):  
Good Life ◽  
The Good Life ◽  
Way Of Life ◽  
Human Flourishing ◽  
Intellectual Virtues

‘Scepticism as a way of life’ considers the case for a moderate scepticism, by looking at the work of the philosopher Aristotle (384–322 bce). This idea concerns the role of the virtues, and the intellectual virtues in particular, in the ‘good life’ of human flourishing; what the ancient Greeks called eudaimonia. Understanding the role that the intellectual virtues play in the good life enables us to see how embracing a moderate scepticism could be necessary for living such a life. It also helps us to resolve a possible tension between adopting a healthy moderately sceptical attitude while at the same time living a life of genuine conviction.

scholarly journals Youth Experiences with Social Norms Feedback: Qualitative Findings from The Drug Prevention Trial the GOOD Life

2020 ◽  
Vol 17 (9) ◽  
pp. 3200
Author(s):  
Christiane Stock ◽  
Satayesh Lavasani Kjær ◽  
Birthe Rasmussen ◽  
Lotte Vallentin-Holbech
Keyword(s):  
Social Norms ◽  
Good Life ◽  
Intervention Strategy ◽  
Drug Prevention ◽  
The Good Life ◽  
Normative Feedback ◽  
Web Based ◽  
The Social ◽  
Prevention Programmes ◽  
Group Interviews

Background: Normative feedback is an intervention strategy commonly used in drug prevention programmes. This study collected process evaluation data about how programme recipients engage with social norms (SN) feedback in The GOOD Life intervention and how they experience it. Methods: Eight focus group interviews were conducted with a total of 44 adolescents (pupils aged 14–16 years) who have participated in the social-norms-based intervention The GOOD Life. The interviews focused on three topics: (1) interest in and impact of the intervention; (2) perception of the intervention elements; and (3) suggestions for improvement of The GOOD Life. They were transcribed and analysed with content analysis. Results: The analysis revealed that The GOOD Life motivated pupils to re-evaluate their own drug use behaviour and overall met their interest regarding receiving engaging and non-moral forms of drug prevention programmes. While pupils perceived the normative feedback session in the classroom and the posters with SN messages as positive, stimulating and surprising, the web-based application with SN feedback was rarely used and less positively evaluated. Anonymity and confidentiality were regarded as essential to provide honest answers in the poll. The pupils suggested even more variety in ways to engage them and to use more gaming elements. Conclusions: SN feedback was well perceived by adolescents. The intervention met their interest and needs and was able to achieve the intended impact of challenging norm perceptions. Anonymity and confidentiality are key in order to build trust and engage adolescents in the intervention.

Virtue and the “Good Life” in the Book of Job

2019 ◽  
Vol 41 (1) ◽  
pp. 1-24
Author(s):  
Patricia L. Vesely
Keyword(s):  
Good Life ◽  
The Good Life ◽  
Human Beings ◽  
Human Flourishing ◽  
Book Of Job ◽  
Face To Face ◽  
Living Well ◽  
Presence Of God ◽  
Human Happiness ◽  
External Goods

Abstract In this article, I argue that Job 29 provides an eudaimonic depiction of human happiness whereby virtue, combined with a number of “external goods” is held up as the best possible life for human beings. I compare Job’s vision of the “good life” with an Aristotelian conception of εὐδαιμονία and conclude that there are numerous parallels between Job and Aristotle with respect to their understanding of the “good life.” While the intimate presence of God distinguishes Job’s expectation of happiness with that of Aristotle, Job is unique among other eudaimonic texts in the Hebrew Bible in that expectations of living well are expressed in terms of virtue, rather than Torah piety. In the second portion of the article, I assess Job’s conception of human flourishing from the perspective of the divine speeches, which enlarge Job’s vision of the “good life” by bringing Job face-to-face with the “wild inhabitants” of the cosmos.

scholarly journals Health, Wealth or Wisdom? Religion and the Paradox of Prosperity

2009 ◽  
Vol 3 (1) ◽  
pp. 5-23
Author(s):  
Elaine Graham
Keyword(s):  
Quality Of Life ◽  
Public Policy ◽  
Good Life ◽  
Well Being ◽  
The Good Life ◽  
Human Flourishing ◽  
The West ◽  
Contributory Factors ◽  
Vexed Question

AbstractThe so-called 'happiness hypothesis', associated with the work of the economist Richard Layard, has attracted much public debate over recent years. Its main contention is that despite rising levels of material prosperity in the west, incidence of recorded happiness and greater quality of life has not increased accordingly. In considering the major contributory factors to happiness and well-being, however, Layard is not alone in identifying the significance of religious values and participation in religion for positive and enduring levels of happiness. In response, this article critiques some of the evidence correlating religion and well-being, as well as considering the broader and much more vexed question of how far public policy is capable of incorporating questions of belief and value into its indicators of happiness and the good life. Drawing on traditions of virtue ethics as the cultivation of 'the life well-lived', I ask whether specifically Christian accounts of human flourishing and the good life still have any bearing in the wider public domain, and what 'rules of engagement' might need to be articulated in any dialogue between Christian values and the discourse of theology and a pluralist society.

What’s good about the good life? Action theory, virtue ethics and modern morality

2020 ◽  
pp. 019145372094837
Author(s):  
Frédéric Vandenberghe
Keyword(s):  
Virtue Ethics ◽  
Good Life ◽  
Action Theory ◽  
Critical Realism ◽  
Theoretical Perspective ◽  
The Self ◽  
The Good Life ◽  
The Social ◽  
New Research ◽  
The Right

The article explores the scope and the limits of virtue ethics from the perspective of critical theory (Habermas) and critical realism (Bhaskar). Based on new research in moral sociology and anthropology, it ponders how the self-realization of each can be combined with the self-determination of all. The article adopts an action-theoretical perspective on morality and defends the priority of the right over the good. It suggests that in plural and polarized societies, there no longer exists a consensus on any version of the good life. It therefore limits the scope of virtue ethics to personal life and pleads for a minima moralia at the social and political level.

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