The Problem of Words and their Construction in Turkish Using Zoonyms to Express Human Features and Character Traits

<p>This paper presents the results of testing the hypotheses concerning the connection between some phenotypic bodily features and such individual psychological characteristics as aggressiveness, impetuosity, pedantry, passivity, etc. In particular, studied the validity of using appropriate representations of phenotypology to predict respective character traits. The results obtained disprove the possibility of a direct use of the phenotypic approach for reliable characterological profiling.</p>

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The Congregational Character Questionnaire: An Initial Empirical Examination of the Significance of Collective Church Character Traits

Journal of Psychology and Theology ◽

10.1177/00916471211021923 ◽

2021 ◽

pp. 009164712110219

Author(s):

T. Ryan Byerly ◽

Keith J. Edwards ◽

Peter C. Hill

Keyword(s):

Meaning In Life ◽

Satisfaction With Life ◽

Empirical Studies ◽

Well Being ◽

Character Traits ◽

Academic Disciplines ◽

Future Research ◽

Religious Congregations ◽

Empirical Examination ◽

Christian Churches

Researchers in several academic disciplines have begun to take an interest in group character traits, including the character traits of religious congregations. This article reports the first empirical studies of congregational virtues. The Congregational Character Questionnaire was developed for measuring 12 different virtues of Christian churches: clinging to apostolic teaching, honoring teachers, prayerfulness, hopefulness, discipleship, emotional supportiveness, material supportiveness, spiritual equality, unity, submission, peace with the world, and spreading the faith. The instrument was then used with an online sample ( N = 530) to study how congregants’ perceptions of their congregation’s virtuousness related to congregants’ evaluations of their congregation, participation in their congregation, as well as congregants’ satisfaction with life, presence of meaning in life, and religious well-being. Results indicated that congregants’ overall perceptions of congregational virtuousness were significantly positively related to all of these dependent variables. These results help to reveal the important role that congregational character may play in the experience of congregants. Directions for future research in this area are outlined.

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La troisième dimension — De la fonction éthique et esthétique du décor dans le théâtre de machines français du XVIIe siècle

Romanistisches Jahrbuch ◽

10.1515/roja-2020-0004 ◽

2020 ◽

Vol 71 (1) ◽

pp. 130-168

Author(s):

Kirsten Dickhaut

Keyword(s):

Seventeenth Century ◽

Character Traits ◽

Optical Illusion ◽

Stage Design ◽

The Third ◽

Adequate Representation ◽

Third Dimension ◽

Xviie Siecle ◽

The Aesthetic

AbstractThe machine theatre in France achieves its peak in the second half of the seventeenth century. It is the construction of machines that permits the adequate representation of the third dimension on stage. This optical illusion is created by flying characters, as heroes, gods, or demons moving horizontally and vertically. The enumeration indicates that only characters possessing either ethically exemplary character traits or incorporating sin are allowed to fly. Therefore, the third dimension indicates bienséance – or its opposite. According to this, the following thesis is deduced: The machine theatre illustrates via aesthetic concerns characterising its third dimension an ethic foundation. Ethic and aesthetics determine each other in the context of both, decorum and in theatre practice. In order to prove this thesis three steps are taken. First of all, the machine theatre’s relationship to imitation and creation is explored. Second, the stage design, representing the aesthetic benefits of the machines in service of the third dimension, are explained. Finally, the concrete example of Pierre Corneille’s Andromède is analysed by pointing out the role of Pegasus and Perseus.

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From fiction to reality: Presidential framing in the Ukrainian comedy Servant of the People

European Journal of Communication ◽

10.1177/02673231211012172 ◽

2021 ◽

pp. 026732312110121

Author(s):

Nataliya Roman ◽

Berrin A Beasley ◽

John H Parmelee

Keyword(s):

Framing Theory ◽

Character Traits ◽

Political Satire ◽

Political Leaders ◽

The People

This study examines presidential framing in the Ukrainian sitcom Servant of the People, which may have helped Ukrainian comedian and political novice Volodymyr Zelenskyy win the presidency in 2019. Building upon research into fictional framing and political satire verite, this study analyzes the roles and character traits of Vasiliy Goloborodko, a fictional Ukrainian president played by Zelenskyy. The findings expand framing theory to include fictional political leaders in sitcoms.

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Justice as a Personal Virtue and Justice as an Institutional Virtue: Mencius’s Confucian Virtue Politics

Yearbook for Eastern and Western Philosophy ◽

10.1515/yewph-2020-0021 ◽

2020 ◽

Vol 2019 (4) ◽

pp. 277-294

Author(s):

Yong Huang

Keyword(s):

Political Philosophy ◽

Virtue Ethics ◽

Social Institutions ◽

Affirmative Answer ◽

The State ◽

Point Of View ◽

Character Traits ◽

Social Policies ◽

Moral Principles ◽

The Government

AbstractIt has been widely observed that virtue ethics, regarded as an ethics of the ancient, in contrast to deontology and consequentialism, seen as an ethics of the modern (Larmore 1996: 19–23), is experiencing an impressive revival and is becoming a strong rival to utilitarianism and deontology in the English-speaking world in the last a few decades. Despite this, it has been perceived as having an obvious weakness in comparison with its two major rivals. While both utilitarianism and deontology can at the same time serve as an ethical theory, providing guidance for individual persons and a political philosophy, offering ways to structure social institutions, virtue ethics, as it is concerned with character traits of individual persons, seems to be ill-equipped to be politically useful. In recent years, some attempts have been made to develop the so-called virtue politics, but most of them, including my own (see Huang 2014: Chapter 5), are limited to arguing for the perfectionist view that the state has the obligation to do things to help its members develop their virtues, and so the focus is still on the character traits of individual persons. However important those attempts are, such a notion of virtue politics is clearly too narrow, unless one thinks that the only job the state is supposed to do is to cultivate its people’s virtues. Yet obviously the government has many other jobs to do such as making laws and social policies, many if not most of which are not for the purpose of making people virtuous. The question is then in what sense such laws and social policies are moral in general and just in particular. Utilitarianism and deontology have their ready answers in the light of utility or moral principles respectively. Can virtue ethics provide its own answer? This paper attempts to argue for an affirmative answer to this question from the Confucian point of view, as represented by Mencius. It does so with a focus on the virtue of justice, as it is a central concept in both virtue ethics and political philosophy.

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The correlation of direct suggestibility with certain character traits.

Journal of Applied Psychology ◽

10.1037/h0072934 ◽

1931 ◽

Vol 15 (1) ◽

pp. 1-15 ◽

Cited By ~ 8

Author(s):

Maxine Baumgartner

Keyword(s):

Character Traits

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Some Problems about Resurrection

Religious Studies ◽

10.1017/s0034412500010854 ◽

1978 ◽

Vol 14 (3) ◽

pp. 343-359

Author(s):

Philip L. Quinn

Keyword(s):

Personal Identity ◽

The Body ◽

Character Traits ◽

Necessary Condition ◽

Time Of Death ◽

Dna Molecules ◽

Bodily Continuity

Suppose that a person P1 dies some time during 1978. Many years later, the resurrection world, a perennial object of Christian concern, begins on the morning of the day of judgment. On its first morning there are in that world distinct persons, P2 and P3, each of whom is related in remarkably intimate ways to P1. You are to imagine that each of them satisfies each of the criteria or conditions necessary for identity with P1 to some extent, that both of them satisfy these conditions to exactly the same extent, and that every other denizen of the resurrection world satisfies each of these conditions to a lesser extent than P2 and P3 do. Thus, for example, philosophers often claim that bodily continuity is a necessary condition for personal identity. If it is, you might assume that the body P2 has on the morning of the day of judgment contains some of the same atoms the body of P11 contained when P1 died, and that P2's body on that day contains exactly n atoms from P1's body at the time of death just in case P3's body on that day contains exactly n atoms from P1's body at the time of death. Or, again, some philosophers hold that connectedness of memory is necessary for personal identity. If so, you are to suppose that on the morning of the day of judgment P3 seems to remember some of the events in the life of P1 having happened to him, and that P3 seems to remember a certain event in the life of P1 having happened to him just in case P2 seems to remember that very event in the life of P1 having happened to him. You are to fill in the details by adding complete parity between P2 and P3 with respect to similarity of DNA molecules, character traits and whatever else you deem relevant to personal identity. And, finally, you are to complete the story by imagining that P2 and P3 live very different sorts of lives in the resurrection world. To heighten the poignancy of the story, you might imagine that P2 enjoys forever after the beatitude promised to the blessed while P3 suffers the everlasting torments reserved for the damned.

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