Good, theories of the

2018 ◽  
Author(s):  
Christine M. Korsgaard
Keyword(s):  
Human Life ◽  
Intrinsic Value ◽  
Moral Virtue ◽  
General Term ◽  
Point Of View ◽  
Moral Sense ◽  
Wide Range ◽  
Term Functions ◽  
Virtuous Life ◽  
Definition Of

‘Good’ is the most general term of positive evaluation, used to recommend or express approval in a wide range of contexts. It indicates that a thing is desirable or worthy of choice, so that normally, if you have reason to want a certain kind of thing, you also have reason to prefer a good thing of that kind. A theory of the good may consist in a general account of the good, which is meant to apply to all good things; or in a definition of ‘good’, that is, an account of how the term functions in the language. Theories of the good have metaphysical implications about the relations between fact and value. Many ancient and medieval philosophers believed in the ultimate identity of the real and the good. Modern philosophers generally reject this identification, and have held a range of positions: realists, for example, hold that the good is part of reality, while certain moral-sense theorists hold that when we call something ‘good’ we are projecting human interests onto reality; and emotivists hold that we use the term ‘good’ only to signify subjective approval. Theorists of the good also categorize different kinds of goodness and explain how they are related. Good things are standardly classified as ends, which are valued for their own sakes, or as means, valued for the sake of the ends they promote. Some philosophers also divide them into intrinsic goods, which have their value in themselves, and extrinsic goods, which get their value from their relation to something else. Various theories have been held about the relation between these two distinctions – about whether an end must be something with intrinsic value. Philosophers also distinguish subjective or agent-relative goods – things which are good for someone in particular – from objective or agent-neutral goods, which are good from everyone’s point of view. Views about how these kinds of goodness are related have important implications for moral philosophy. Usually, a theory of the good is constructed in the hope of shedding light on more substantive questions, such as what makes a person, an action, or a human life good. These questions raise issues about the relation between ethical and other values. For example, we may ask whether moral virtue is a special sort of goodness, or just the ordinary sort applied to persons. Or, since actions are valued as ‘right’ or ‘wrong’, we may ask how these values are related to the action’s goodness or badness. We may also pose the question of whether a life that is good in the sense of being happy must also be a morally good or virtuous life. This last question has occupied the attention of philosophers ever since Plato.

Good, theories of the

2018 ◽  
Author(s):  
Christine M. Korsgaard
Keyword(s):  
Human Life ◽  
Intrinsic Value ◽  
Moral Virtue ◽  
General Term ◽  
Point Of View ◽  
Moral Sense ◽  
Wide Range ◽  
Term Functions ◽  
Virtuous Life ◽  
Definition Of

‘Good’ is the most general term of positive evaluation, used to recommend or express approval in a wide range of contexts. It indicates that a thing is desirable or worthy of choice, so that normally, if you have reason to want a certain kind of thing, you also have reason to prefer a good thing of that kind. A theory of the good may consist in a general account of the good, which is meant to apply to all good things; or in a definition of ‘good’, an account of how the term functions in the language. Theories of the good have metaphysical implications about the relations of fact and value. Many ancient and medieval philosophers believed in the ultimate identity of the real and the good. Modern philosophers reject this identification, and have held a range of positions: realists, for example, hold that the good is part of reality, while certain moral sense theorists hold that when we call something good we are projecting human interests onto reality; and emotivists hold that we use the term ‘good’ only to signify subjective approval. Theorists of the good also categorize different kinds of goodness and explain how they are related. Good things are standardly classified as ends, which are valued for their own sakes, or means, valued for the sake of the ends they promote. Some philosophers also divide them into intrinsic goods, which have their value in themselves, and extrinsic goods, which get their value from their relation to something else. Various theories have been held about the relation between these two distinctions – about whether an end must be something with intrinsic value. Philosophers also distinguish subjective goods – things which are good for someone in particular – from objective goods, which are good from everyone’s point of view. Views about how these kinds of goodness are related have important implications for moral philosophy. Usually, a theory of the good is constructed in the hope of shedding light on more substantive questions, such as what makes a person, an action, or a human life good. These questions raise issues about the relation between ethical and other values. For example, we may ask whether moral virtue is a special sort of goodness, or just the ordinary sort applied to persons. Or, since actions are valued as ‘right’ or ‘wrong’, we may ask how these values are related to the action’s goodness or badness. We may also pose the question of whether a life that is good in the sense of being happy must also be a morally good or virtuous life. This last question has occupied the attention of philosophers ever since Plato.

scholarly journals Legal status of a law enforcement official of Mongolia

2021 ◽  
Vol 2021 (4) ◽  
pp. 172-180
Author(s):  
Nyamsuren Erdenebulgan
Keyword(s):  
Law Enforcement ◽  
Legal Status ◽  
Administrative Law ◽  
Point Of View ◽  
Law Enforcement Agencies ◽  
Enforcement Official ◽  
Legal Situation ◽  
Special Service ◽  
Wide Range ◽  
Definition Of

The author highlights the issues related to the essence and implementation of the legal status of a law enforcement official. These issues are the focus of attention of scientists (primarily specialists in administrative law), legislators, civil society, as well as of the employees themselves. The terms «legal status» and «legal situation» are analysed in details. The issues related to the definition of the legal status of a law enforcement official of Mongolia are considered. The author presents a wide range of opinions of lawyers on the content of the concept of «legal status of a law enforcement official», gives various classifications of the term of legal status, and presents his vision of this problem and its solution with regard to law enforcement agencies of Mongolia. The author agrees with the point of view of those specialists who point out that the specificity of the legal status of a law enforcement official, his rights and duties, requires adopting other components, such as responsibility, which are quite justified. The author also underlines that there is almost no mention of the key-concept «a law enforcement official» in Mongolian legislation. This led to a conclusion that this concept should be legalized before being considered in details. The research also briefly discusses the main results of the extensive work on reforming police in 2011–2015. The author notes that the absolute following the example of Western countries was not appropriate. Thus, the author criticizes some aspects of the transition of the police from a special service to a public one, for example, the procedure for assigning special ranks by positions held, which led to an outflow of specialists from the law enforcement sphere to other areas. The author concludes that legally fixed features characterizing the legal status of a law enforcement official are far from exhaustive and require further rethinking, research, improvement in law-making and law enforcement.

scholarly journals Halal entrepreneurship from Maqasid-al-Sharia’h perspective: inseparable concept for Halalpreneurs

Food Research ◽  
2020 ◽  
Vol 4 (S1) ◽  
pp. 34-42 ◽  
Author(s):  
M.A. Abdullah ◽  
M.S.E. Azam
Keyword(s):  
Well Being ◽  
Point Of View ◽  
Research Papers ◽  
Proper Understanding ◽  
The Past ◽  
Muslim Countries ◽  
Wide Range ◽  
The World ◽  
Definition Of ◽  
Conference Papers

Entrepreneurship has become one of the vital activities for economic development. It is synonymous with job creation, innovation, improvement in the societal well-being and economic growth in developed and developing countries alike. There is great interest in entrepreneurship globally as well as in Malaysia. Over the past few years, many individuals, as well as families, are actively engaged with the small business. Also, in light of the 2013 GEM study, 12.7% of Americans are effectively occupied with beginning a business or are the proprietor/director of a business that is under three years of age. Simultaneously, the Halal industry, that represents the global Islamic economy, is the fastest-growing market in the world with $2.3 trillion market value. Halal entrepreneurs (Halalpreneurs) are the major contributors to this achievement as they constitute a significant portion of the total establishment in most of the Muslim countries. That is the reason Entrepreneurship has turned into a conventional term that depicts a wide range of practices that include being innovative, devilish and tricky. Entrepreneurship has been defined by many scholars, researchers, industry players, and academicians globally which have also been perceived in the same way by most of the economies around the world. However, the Islamic economy looks at the concept of ‘entrepreneurship’ in a different way and perceives it as ‘Halalpreneurship’. To define entrepreneurship in the halal industry, although, the term ‘Halalpreneurship’ is being used, surprisingly the term has not been defined properly yet. It is essential for the Muslim entrepreneurs to have a proper understanding of Halalpreneurship from Maqasid-al-Shariah perspective. Such point of view is crucial to justify the term in the Halal industry and differentiate from conventional entrepreneurs. On this context, this paper provides concept and definition of Halalpreneurship justifying from the perspective of Maqasid-al-Sharia’h. It also identifies the differences between Halalpreneurs and entrepreneurs using secondary resources available in the forms of literature, research papers, journal papers, articles, conference papers, online publications, etc. The findings of the study will clarify the concept of Halalpreneurship from Maqasid-al-Sharia’h perspective and recognize Halalpreneurs distinguished from conventional entrepreneurs.

scholarly journals The Analysis of Foreign Experience in Implementing Cluster Policy

2019 ◽  
pp. 13-26
Author(s):  
Alla Kalinina ◽  
Elena Petrova ◽  
Marina Lapina ◽  
Alexandra Rvacheva
Keyword(s):  
Critical Mass ◽  
Point Of View ◽  
Competitive Advantages ◽  
Cluster Policy ◽  
Cluster Development ◽  
Geographical Concentration ◽  
Theoretical Approaches ◽  
Regional Cluster ◽  
Wide Range ◽  
Definition Of

The article represents the results of the comparative analysis of implementing cluster policy in foreign and Russian practice. The proposed methodology is based on the main characteristics of clusters (the presence of competitive enterprises, the presence of competitive advantages for cluster development in the region, geographical concentration and proximity, a wide range of participants and the presence of “critical mass”, the presence of links and interaction between cluster members) that characterize them as complex economic structures. Creating clusters involves a number of studies at the territorial level, which, above all, relate to determining the competitive advantages of the territory in a particular industry. Therefore, at the first stage of benchmarking, the authors propose to systematize theoretical approaches to the definition of “cluster” category. The second stage involves identifying the features of the cluster approach as a tool to improve the competitiveness of individual territories, regions, economies. At the last stage, authors determine structuring of foreign and Russian experience in the development of clusters and analyze the approaches to implementing cluster policy and identify their strengths and weaknesses. In contrast to the existing methods for assessing the potential of a cluster, the approach implemented in this article makes it possible to identify not only promising territories from the point of view of the industry clusterization, but also to identify possible participants of such a cluster, which is the most promising in forming regional cluster development programs in the regional economy. The article presents the approbation of the proposed methodology for the Russian Federation based on statistical data for 2014–2016. The authors highlight industries and enterprises that can be clustered, which will ensure adequate support of regional authorities.

scholarly journals Linguistic personality in culture: research areas

2021 ◽  
Vol 1 (24) ◽  
pp. 152-158
Author(s):  
Oksana V. Rtishcheva ◽  
Keyword(s):  
Human Life ◽  
Point Of View ◽  
Russian Science ◽  
Language And Culture ◽  
Cultural Concepts ◽  
Research Areas ◽  
Functional Aspects ◽  
Statics And Dynamics ◽  
The One ◽  
Definition Of

The article deals with the definition of linguistic personality in the context of the relationship between language and culture. Language as a cultural phenomenon in determining the linguistic personality is considered in the works of J. L. Weisgerber. Speaking about language as a cultural value, the researcher evaluates the possibility for understanding it as an internal content of culture. Moreover, the author considers the linguistic personality within the context of the internal features of culture, taking into account the existential characteristics of language in its statics and dynamics. In Russian science, the first mention of the linguistic personality is found in V. V. Vinogradov’s works. In his interpretation the linguistic personality acts as an integrative formation including two sides, the collective (social) and individual. An important aspect of V. V. Vinogradov's linguistic personality reconstruction is the fact that the author focuses on the speech structure, which demonstrates real understanding of a language with regard to its functional characteristics, which overcome the closed existence in the system of set rules. Modern Russian linguistic and cultural concepts present more detailed study of linguistic personality practices in the context of culture. For example, V. I. Karasik considers the linguistic personality from the point of view of linguistic conceptology, focusing on integrative understanding of a language in its semantic and value aspects,on the one hand, and in its practical and functional aspects, on the other. Y. N. Karaulov tries to integrate the polarity of the linguistic personality with the levels of its organization, taking into account invariant and variable characteristics. The author notes that the linguistic personality can be characterized from the position of language consciousness and speech behavior. However, the focus of its study in the context of culture reveals certain aspects of human nature and life connected to the implementation of cultural forms, in which the existential foundations of human life are realised, reflecting its spiritual content.

Socrates (469–399 BC)

2018 ◽  
Author(s):  
John M. Cooper
Keyword(s):  
Human Life ◽  
Moral Virtue ◽  
Young Men ◽  
Point Of View ◽  
Public Places ◽  
Face To Face ◽  
Body Of Knowledge ◽  
Large Numbers ◽  
Emotional Aspects ◽  
History Of

Socrates, an Athenian Greek of the second half of the fifth century bc, wrote no philosophical works but was uniquely influential in the later history of philosophy. His philosophical interests were restricted to ethics and the conduct of life, topics which thereafter became central to philosophy. He discussed these in public places in Athens, sometimes with other prominent intellectuals or political leaders, sometimes with young men, who gathered round him in large numbers, and other admirers. Among these young men was Plato. Socrates’ philosophical ideas and – equally important for his philosophical influence – his personality and methods as a ‘teacher’ were handed on to posterity in the ‘dialogues’ that several of his friends wrote after his death, depicting such discussions. Only those of Xenophon (Memorabilia,Apology, Symposium) and the early dialogues of Plato survive (for example Euthyphro, Apology, Crito). Later Platonic dialogues such as Phaedo, Symposium and Republic do not present the historical Socrates’ ideas; the ‘Socrates’ appearing in them is a spokesman for Plato’s own ideas. Socrates’ discussions took the form of face-to-face interrogations of another person. Most often they concerned the nature of some moral virtue, such as courage or justice. Socrates asked what the respondent thought these qualities of mind and character amounted to, what their value was, how they were acquired. He would then test their ideas for logical consistency with other highly plausible general views about morality and goodness that the respondent also agreed to accept, once Socrates presented them. He succeeded in showing, to his satisfaction and that of the respondent and any bystanders, that the respondent’s ideas were not consistent. By this practice of ‘elenchus’ or refutation he was able to prove that politicians and others who claimed to have ‘wisdom’ about human affairs in fact lacked it, and to draw attention to at least apparent errors in their thinking. He wanted to encourage them and others to think harder and to improve their ideas about the virtues and about how to conduct a good human life. He never argued directly for ideas of his own, but always questioned those of others. None the less, one can infer, from the questions he asks and his attitudes to the answers he receives, something about his own views. Socrates was convinced that our souls – where virtues and vices are found – are vastly more important for our lives than our bodies or external circumstances. The quality of our souls determines the character of our lives, for better or for worse, much more than whether we are healthy or sick, or rich or poor. If we are to live well and happily, as he assumed we all want to do more than we want anything else, we must place the highest priority on the care of our souls. That means we must above all want to acquire the virtues, since they perfect our souls and enable them to direct our lives for the better. If only we could know what each of the virtues is we could then make an effort to obtain them. As to the nature of the virtues, Socrates seems to have held quite strict and, from the popular point of view, paradoxical views. Each virtue consists entirely in knowledge, of how it is best to act in some area of life, and why: additional ‘emotional’ aspects, such as the disciplining of our feelings and desires, he dismissed as of no importance. Weakness of will is not psychologically possible: if you act wrongly or badly, that is due to your ignorance of how you ought to act and why. He thought each of the apparently separate virtues amounts to the same single body of knowledge: the comprehensive knowledge of what is and is not good for a human being. Thus his quest was to acquire this single wisdom: all the particular virtues would follow automatically. At the age of 70 Socrates was charged before an Athenian popular court with ‘impiety’ – with not believing in the Olympian gods and corrupting young men through his constant questioning of everything. He was found guilty and condemned to death. Plato’s Apology, where Socrates gives a passionate defence of his life and philosophy, is one of the classics of Western literature. For different groups of later Greek philosophers he was the model both of a sceptical inquirer who never claims to know the truth, and of a ‘sage’ who knows the whole truth about human life and the human good. Among modern philosophers, the interpretations of his innermost meaning given by Montaigne, Hegel, Kierkegaard, and Nietzsche are especially notable.

scholarly journals GASTRONOMIC TOURISM IN THE CENTRAL BOSNIA REGION

2020 ◽  
pp. 7-25
Keyword(s):  
Scientific Research ◽  
Point Of View ◽  
Objective Reality ◽  
Cause And Effect ◽  
The Earth ◽  
Scientific Disciplines ◽  
Research Competencies ◽  
Wide Range ◽  
Definition Of ◽  
Formal Point

Abstract: Both cartography and tourismology are scientific disciplines that originated in geography. Until recently, it was considered that, along with other geosciences, they were only subdisciplines that deal with its individual segments in more detail. From the formal point of view, such theories can be justified to some extent, but essentially, we see that these are two very serious sciences with a wide range of scientific research competencies. Traces of cartographic and tourismological research can be found, from the oldest levels of development of human civilization when they developed under the auspices of geography to their later development as a discipline that studies and observes the Earth and its spheres from a cause-and-effect point of view. Since the separation from their „mother“ discipline and their further independent development, with specific scientific-research peculiarities, both cartography and tourism form a special way of studying the objective reality and interpretation of the observed. This paper will research the connection of these two sciences, which rely on each other, where appropriate solutions arise from mutual connections, which are in themselves answers to the questions asked. The specificity of the connection between these sciences is seen in the application of the cartographic method, ie enabling the perception of three important categories through the spatial, temporal and essential definition of the tourism specifics of the treated space. Cartography draws contents from tourism and tourism, in cartography and its numerous methods and means of expression, seeks the most expedient ways of presenting the obtained data.

scholarly journals INTELLECTUAL CAPITAL OF THE ENTERPRISE, ITS ESSENCE AND STRUCTURE

2018 ◽  
Vol 20 (1(66)) ◽  
pp. 128-134
Author(s):  
Y.A. NAZARENKO
Keyword(s):  
Social Capital ◽  
Human Capital ◽  
Intellectual Capital ◽  
Intangible Assets ◽  
Developed Countries ◽  
Point Of View ◽  
Property Market ◽  
Wide Range ◽  
Definition Of

Topicality. The transition of developed countries to postindustrial society caused increased attention to the research of intellectual capital of enterprises. Purpose and tasks. The purpose of the article is to systematize approaches to the definition of "intellectual capital" and its structure. Results. The systematization of different approaches to the definition of intellectual capital, which was carried out by I. Proskvirina, showed a lack of a common point of view on this phenomenon. This is due to the interdisciplinary nature of the study of intellectual capital. R. Gavrilova divided the existing definitions of �intellectual capital� into three groups, respectively, from the point of view of management, accounting, and human capital. Existing views on the structure of intellectual capital are based on the classification of its element, proposed by T. Stewart - human, organizational and client capital. Considered ideas about the structure of intellectual capital are very similar and include human capital, organizational and client capital. some representations also include emotional capital, process capital, intellectual property, market assets, etc. All types of capital that are part of the structure of intellectual capital, with the exception of human capital, have not received wide recognition and have not been studied by a wide range of scientists. This does not allow to establish conformity with the existing generally accepted views on types of capital and does not allow the use of the results of numerous studies on these types of capital (social capital, intangible assets). In this regard, the author's vision is the structure of intellectual capital, consisting of human capital, intangible assets and social capital. This made it possible to propose a new definition of �intellectual capital�. Conclusions. The proposed definition of �intellectual capital�, its structure and its components allows it to be considered not only in relation to enterprises, but also at the regional and national levels. This opens up new opportunities for assessing intellectual capital, using existing methods for evaluating human capital, intangible assets and social capital.

scholarly journals Religious ritualism and family values: the unity of the past and the present

2018 ◽  
pp. 43-55
Author(s):  
Valentyna Bodak
Keyword(s):  
Human Life ◽  
Family Members ◽  
Family Values ◽  
Point Of View ◽  
Historical Method ◽  
Religious Rituals ◽  
Cultural Transformations ◽  
The Family ◽  
Spiritual Foundations ◽  
Definition Of

Summary: The article is devoted to the problem of religious ritualism as a constituent and factor of family life in its past and present. The purpose of the article are the substantiation of religious rituals as values in the life of the family, the definition of its role through the prism of freedom of conscience and beliefs, the reflection of socio-cultural transformations of the relationship of religious rituals and family values in the unity of tradition and modernity. The use of the historical method in the work allowed us to determine the cultural-historical, civilizational circumstances that determine the content and structure of religious rituals in conjunction with the development of the family and family values in the unity of traditions and novtions. The scientific novelty of the work lies in the definition and justification of the unconditional value of the emotional-aesthetic atmosphere of the family and existential communication, which is achieved between members of the family community in the process and under the influence of religious ritual. Religious and ritual communication both within and outside the family is a process of exchange of certain feelings and knowledge of its members. This is only possible if the family members (in the system: parents – children – grandchildren), who make such communication, establish not only mutual understanding but also the unity of thought about the religious and emotional content of a ritual act, when the convictions of communicators coincide on the results of this spiritual activity recognized as values (ideas, thoughts, ideals, feelings, mood, etc.). By displaying such values with the help of symbolic means that affect the emotional and sensory sphere of both adults and younger family members, rituals stimulate the emergence and development of feelings, experiences and moods that meet these values. In communicative communication during the various ritual actions (joint daily prayers, reading prayer texts, funeral ceremonies, baptism, wedding, sanctification of housing, etc.), family members enter into a specific kind of relationship between themselves. The processes of their communication and relations are realized through such socio-psychological mechanisms as suggestion, persuasion, imitation and stereotyping. The shared experiences significant for family members in communication greatly contribute to their spiritual unity and rapprochement, the establishment and strengthening of internal and external relations (within and outside the family). The family as a social and, at the same time, the ritual community lives according to the laws of group psychology, which is characterized by strengthening of the mood in the feelings of "We". It is under the influence of jointly performed ritual that the formation and objectification of religious consciousness in the activity of the family and its members takes place as a connection of freedom and responsibility, holistic and partial, general and separate. The family and family religious ceremonies remain one of the most important values in human life and community. Appeal to the family traditions of religious culture allows us to find spiritual foundations for the further development of society in the modern post-industrial era. The prospect for further research is the justification from the point of view of religion of traditional family values and their socio-cultural transformations in the present.

Socrates (469–399 BC)

2018 ◽  
Author(s):  
John M. Cooper
Keyword(s):  
Human Life ◽  
Moral Virtue ◽  
Young Men ◽  
Point Of View ◽  
Public Places ◽  
Face To Face ◽  
Body Of Knowledge ◽  
Large Numbers ◽  
Emotional Aspects ◽  
History Of

Socrates, an Athenian Greek of the second half of the fifth century bc, wrote no philosophical works but was uniquely influential in the later history of philosophy. His philosophical interests were restricted to ethics and the conduct of life, topics which thereafter became central to philosophy. He discussed these in public places in Athens, sometimes with other prominent intellectuals or political leaders, sometimes with young men, who gathered round him in large numbers, and other admirers. Among these young men was Plato. Socrates’ philosophical ideas and - equally important for his philosophical influence - his personality and methods as a ‘teacher’ were handed on to posterity in the ‘dialogues’ that several of his friends wrote after his death, depicting such discussions. Only those of Xenophon (Memorabilia,Apology, Symposium) and the early dialogues of Plato survive (for example Euthyphro, Apology, Crito). Later Platonic dialogues such as Phaedo, Symposium and Republic do not present the historical Socrates’ ideas; the ‘Socrates’ appearing in them is a spokesman for Plato’s own ideas. Socrates’ discussions took the form of face-to-face interrogations of another person. Most often they concerned the nature of some moral virtue, such as courage or justice. Socrates asked what the respondent thought these qualities of mind and character amounted to, what their value was, how they were acquired. He would then test their ideas for logical consistency with other highly plausible general views about morality and goodness that the respondent also agreed to accept, once Socrates presented them. He succeeded in showing, to his satisfaction and that of the respondent and any bystanders, that the respondent’s ideas were not consistent. By this practice of ‘elenchus’ or refutation he was able to prove that politicians and others who claimed to have ‘wisdom’ about human affairs in fact lacked it, and to draw attention to at least apparent errors in their thinking. He wanted to encourage them and others to think harder and to improve their ideas about the virtues and about how to conduct a good human life. He never argued directly for ideas of his own, but always questioned those of others. None the less, one can infer, from the questions he asks and his attitudes to the answers he receives, something about his own views. Socrates was convinced that our souls - where virtues and vices are found - are vastly more important for our lives than our bodies or external circumstances. The quality of our souls determines the character of our lives, for better or for worse, much more than whether we are healthy or sick, or rich or poor. If we are to live well and happily, as he assumed we all want to do more than we want anything else, we must place the highest priority on the care of our souls. That means we must above all want to acquire the virtues, since they perfect our souls and enable them to direct our lives for the better. If only we could know what each of the virtues is we could then make an effort to obtain them. As to the nature of the virtues, Socrates seems to have held quite strict and, from the popular point of view, paradoxical views. Each virtue consists entirely in knowledge, of how it is best to act in some area of life, and why: additional ‘emotional’ aspects, such as the disciplining of our feelings and desires, he dismissed as of no importance. Weakness of will is not psychologically possible: if you act wrongly or badly, that is due to your ignorance of how you ought to act and why. He thought each of the apparently separate virtues amounts to the same single body of knowledge: the comprehensive knowledge of what is and is not good for a human being. Thus his quest was to acquire this single wisdom: all the particular virtues would follow automatically. At the age of 70 Socrates was charged before an Athenian popular court with ‘impiety’ - with not believing in the Olympian gods and corrupting young men through his constant questioning of everything. He was found guilty and condemned to death. Plato’s Apology, where Socrates gives a passionate defence of his life and philosophy, is one of the classics of Western literature. For different groups of later Greek philosophers he was the model both of a sceptical inquirer who never claims to know the truth, and of a ‘sage’ who knows the whole truth about human life and the human good. Among modern philosophers, the interpretations of his innermost meaning given by Montaigne, Hegel, Kierkegaard, and Nietzsche are especially notable.

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