scholarly journals Sergius Hessen’s Virtue Theory and Ethics of Responsibility

2021 ◽  
Vol 14 (2) ◽  
pp. 158-175
Author(s):  
Wojciech Hanuszkiewicz
Keyword(s):  
Virtue Theory ◽  
Ethics Of Responsibility

Does virtue lead to status? Testing the moral virtue theory of status attainment.

2020 ◽  
Vol 118 (3) ◽  
pp. 501-531 ◽  
Author(s):  
Feng Bai ◽  
Grace Ching Chi Ho ◽  
Jin Yan
Keyword(s):  
Moral Virtue ◽  
Status Attainment ◽  
Virtue Theory

Global Responsibility and the Enhancement of Life

2016 ◽  
Vol 3 (1) ◽  
pp. 33-44
Author(s):  
William Schweiker
Keyword(s):  
Capabilities Approach ◽  
Moral Life ◽  
Global Ethics ◽  
Human Right ◽  
Moral Good ◽  
Global Responsibility ◽  
Ethics Of Responsibility ◽  
Rights Discourse ◽  
Human Rights Discourse ◽  
Historical Life

This article advances a conception of global ethics in terms of the centrality of responsibility to the moral life and also the moral good of the enhancement of life. In contrast to some forms of global ethics, the article also seeks to warrant the use of religious sources in developing such an ethics. Specifically, the article seeks to demonstrate the greater adequacy of a global ethics of responsibility for the enhancement of life against rival conceptions developed in terms of Human Rights discourse or the so-called Capabilities Approach. The article ends with a conception of ‘conscience’ as the mode of human moral being and the experience of religious transcendence within the domains of human social and historical life. From this idea, conscience is specified a human right and capacity to determine the humane use of religious resources and also the norm for the rejection of inhumane expressions of religion within global ethics.

Enhancing Fabiano’s Virtue Theory for Moral Enhancement

2021 ◽  
Vol 12 (2-3) ◽  
pp. 108-110
Author(s):  
Vojin Rakić
Keyword(s):  
Virtue Theory ◽  
Moral Enhancement

scholarly journals Mandevillian Virtues

2021 ◽  
Author(s):  
Mandi Astola
Keyword(s):  
Recent Literature ◽  
Collective Intelligence ◽  
Cognitive Task ◽  
Virtue Theory ◽  
Collective Good ◽  
Distinctive Features ◽  
The Core ◽  
Cognitive Traits ◽  
Collaborative Activities ◽  
Do So

AbstractStudies in collective intelligence have shown that suboptimal cognitive traits of individuals can lead a group to succeed in a collective cognitive task, in recent literature this is called mandevillian intelligence. Analogically, as Mandeville has suggested, the moral vices of individuals can sometimes also lead to collective good. I suggest that this mandevillian morality can happen in many ways in collaborative activities. Mandevillian morality presents a challenge for normative virtue theories in ethics. The core of the problem is that mandevillian morality implies that individual vice is, in some cases, valuable. However, normative virtue theories generally see vice as disvaluable. A consequence of this is that virtue theories struggle to account for the good that can emerge in a collective. I argue that normative virtue theories can in fact accommodate for mandevillian emergent good. I put forward three distinctive features that allow a virtue theory to do so: a distinction between individual and group virtues, a distinction between motivational and teleological virtues, and an acknowledgement of the normativity of “vicious” roles in groups.

scholarly journals Renewing the Moral Life: Some Recent Work in Virtue Theory

2000 ◽  
Vol 81 (952) ◽  
pp. 238-244
Author(s):  
Craig Paterson
Keyword(s):  
Recent Work ◽  
Moral Life ◽  
Virtue Theory

Augustine's immanent critique of Stoicism

2017 ◽  
Vol 70 (2) ◽  
pp. 184-197
Author(s):  
Gerald P. Boersma
Keyword(s):  
Virtue Ethic ◽  
Virtue Theory ◽  
Christian Faith ◽  
Immanent Critique

AbstractThe broad contours of Augustine's critique of Stoic virtue theory in De civitate dei 19.4 finds a fascinating analogue in Theodor Adorno's theory of immanent critique: Augustine ‘enters’ into Stoic virtue theory and criticises it from its own postulates, illustrating the striking implausibility of Stoic orthodoxy when lived out in concreto and the absurd, but logical, conclusions to which one is necessarily carried by Stoic ethics. Through this deconstruction, Augustine clears a space to propose his own virtue ethic. Augustine maintains that a Stoic virtue ethic fails to deliver on its promised eudaimonistic ends because it lacks a robust eschatological vision. For Augustine, the Christian faith offers a more viable virtue ethic.

scholarly journals REFLETINDO SOBRE O CUIDADO ODONTOLÓGICO E A RESPONSABILIDADE PARA COM A VIDA E O VIVER MAIS SAUDÁVEL DAS PESSOAS IDOSAS

2003 ◽  
Vol 8 (1) ◽  
Author(s):  
Ana Lúcia Schaefer Ferreira de Mello ◽  
Alacoque Lorenzini Erdmann
Keyword(s):  
Health Care ◽  
Oral Health ◽  
Elderly People ◽  
Oral Health Care ◽  
Health Conditions ◽  
Healthy Living ◽  
Hans Jonas ◽  
Ethics Of Responsibility

The article presents a reflection about some questions that are involved with oral health care provided to elderly people according to the ethic of responsability of Hans Jonas. Considering the oral health conditions of elderly people, the article discuss the dimensions of care and reflects if the knowledge and practices of oral health care are compromised with an ethics of responsibility of life and with a better and healthy living.

scholarly journals The Trace of the Untranslatable: Emmanuel Levinas and the Ethics of Translation

PhaenEx ◽  
2012 ◽  
Vol 7 (1) ◽  
pp. 1
Author(s):  
DOROTA GLOWACKA
Keyword(s):  
Second Language ◽  
Emmanuel Levinas ◽  
Mother Tongue ◽  
National Language ◽  
Linguistic Community ◽  
Fundamental Structure ◽  
Ethics Of Responsibility ◽  
Ethical Subjectivity

Looking at Holocaust testimonies, which in her view always involve some form of translation, the author seeks to develop an ethics of translation in the context of Levinas’ hyperbolic ethics of responsibility. Calling on Benjamin and Derrida to make explicit the precipitous task of the translator, she argues that the translator faces an ethical call or assignation that resembles the fundamental structure of Levinasian subjectivity. The author relates the paradoxes of translation in Holocaust testimony to Levinas’ silence on the problem of translation—puzzling if one considers Levinas’ focus on the ethical essence of language, his multilingualism, and the fact that he wrote his texts in a second language. She proposes that the trace of the philosopher’s displacement from his linguistic community can be discerned in his exilic conception of ethical subjectivity and in the testimonial impetus that animates his work. Thus, although Levinas’ Saying is posited as a translinguistic horizon that transcends the boundaries of a particular national language, it carries the remainder of the disavowed loss of the mother tongue.

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