Formazione etica ed emozioni

Affectivity – especially the emotions – are proved to be a key-point of ethical formation. This book aims at clarifying which thesis the neo-aristotelian Virtue Ethics hold about emotion education, by integrating philosophy of education, philosophy of emotions and moral epistemology. Virtue Ethics, compared to deontology and utilitarianism-consequentialism, offers the more appropriate framework to conceive the relations between education, emotions and ethics. The volume discusses cognitive-evaluative theories of emotions and address the anti-rationalist challenge, based on empirical evidence about how emotions impact on moral judgments. Anti-rationalism, it is argued, is incompatible with the purpose of shaping the emotions looking at our best moral reasons. Then, two Aristotelian educational theses are put forward: all the emotional dispositions – both ‘positive’ and ‘negative’ – should be cultivated, and all the emotional dispositions admit an appropriate moral form.

10. Ancient sex

Towards the end of his life, Foucault’s topic of exploration turned to the ethical formation of the self, which emerged from his analysis of modern power relations. ‘Ancient sex’ looks at Foucault’s analysis of the historical constitution of ethical identity beyond the Christian hermeneutics of the self and its modern secular equivalent. According to Foucault, there are few differences between the ancients and the Christians on the level of moral codes and conducts, but fundamental differences emerge when we look at the formation of ethical subjects. What does Foucault mean by his phrase ‘living the truth’? He means truth as the product of individual self-creation and truth-telling as a social virtue.

Virtue, Community, and Instruction for Ethical Formation

This chapter revisits the role of worship and instruction in the law in view of the previous chapters. The Church itself is characterized by preaching and the administration of the sacraments, by gathering for worship and prayer, and by suffering trials together. These practices strengthen and shape the virtues of faith, hope, and love, which lead a person into true Christian holiness. The Ten Commandments take concrete shape in instruction in the life of the Church. Both the convicting and instructive uses of the law remain without detracting from each other, as Christians continue to grow in awareness of areas in which they need to continue to repent, and of ways to develop good works.

Christian Righteousness

This chapter presents an overview of the question of ethical formation in relation to the Christian teaching of justification by faith alone. Lutherans in particular are seen as struggling with this relation and are often viewed as struggling to present a developed moral theology. The distinction between law and gospel opens up language of “two kinds of righteousness,” which risks separating justification from good works. Both “justification” and ethics are related to righteousness. Their contradistinction has served systematic theology well in emphasizing the graciousness of justification. In moral theology, however, this contradistinction may lead to disjunction, when, in fact, Christian ethics cannot be understood theologically without vigorous roots in justification. Rather than setting justification and ethics separately or at odds, one could investigate how both the activity of God to reconcile humanity to himself, and also the active human response to this reconciliation, give full expression to “righteousness,” theologically understood.

A FORMAÇÃO VIRTUOSA NA ESCOLA

The reflection on the field of Ethics has always permeated philosophical reflection. Ethics can not be dissociated from citizen formation and the formation of the critical subject in relation to the world and social relations. The objective of this dissertation is to draw a dialogue with the Ethics, from authors like Kant and Aristotle. It discusses through the theoretical framework the conditions and processes in which the virtuous formation of man is given. It brings some reflections on the contemporary school. This issue is indissociable from a pedagogical training geared towards human, critical and citizen formation. The exchanges, experiential and world views constitute a complex web of meanings for a rich reflexive, ethical and philosophical formation to the student. In this sense, the school has the potential to be explored, even though it is still incipient, since its formation and learning processes that lead to autonomy and ample virtuous and ethical formation, to think and read the world critically have not been unleashed.