Quintilian as Master of Prose

As a complement to Chapter 7, which deals with Quintilian’s theory of rhetorical style, this chapter examines his own mastery in a wide range of different style levels and effects. It makes clear that while in Books 8 and 9 and chapter 12.10 of his Institutio he teaches eloquence by telling, he is teaching it by showing throughout his work. In order to provide his readers with samples of as many different stylistic shades and functions as possible, he performs a great variety of styles from sober and plain didactic prose (docere) to pleasant imagery (delectare), from humour to deep sadness (movere), designing even his prefaces as stylistic models. Moreover, he uses his abundant eloquence for persuasive as well as for didactic purposes to spur his pupils and readers to devote themselves to the lofty goal of oratorical and moral perfection. Thus, Quintilian presents himself in his textbook not only as a brilliant teacher, but also as a powerful orator.

Dark Ambition: The Two Faces of Portia

Portia in The Merchant of Venice has all the hallmarks of a great diva, such as Isabella Andreini or Vincenza Armani. She is famous beyond Italy, prodigiously intellectual, versatile, and brilliantly clever at devising plots that show off her acting skills, especially cross-gender disguise. Portia banters, plots, and travels with the confidence of a seasoned professional, while suitors and observers extol her golden virtues in paeans like those lavished on star actresses. Yet the diva of Belmont is too good to be true and too theatrical to be good; audiences might well interpret her artful cunning, sophistication, and duplicity as “dark” Italian qualities. In fact, Portia’s zest for acting, wifely insubordination, casual racism, and notable lack of mercy tend to unsettle her mask of moral perfection, as she relishes her diva-like domination of Morocco, Shylock, Bassanio, and Antonio.

Imperfect Duties to Oneself

This essay comments on a particular text in Kant’s Doctrine of Virtue that concerns imperfect duties to oneself regarding one’s natural and moral perfection. After reviewing Kant on ethical duties, duties to oneself, and imperfect duties, the essay asks regarding both duties: what is required, and why? Special questions include: What does Kant mean by the qualification “for a pragmatic purpose” and why is it a duty to oneself “to make oneself a useful member of the world”? Also, why the duty to increase one’s moral perfection is “imperfect” even though it does not allow the same kinds of latitude as the imperfect duties of beneficence and cultivation of one’s natural powers.

Human happiness, Conscience and Duties

Mankind has long faced the question - what is the main thing in human life, Why is life worth living?Some philosophers considered happiness-pleasure-bliss to be the highest value. Consequently, the meaning of human lifewas seen in achieving all this (Democrats, Epicureans and Epicureans, French and English materialists, Feuerbach, Russian Revolutionary Democrats), while others viewed life in accordance with duty. According to the ethics of happiness, the main orientation of morality is the pursuit of happiness; Morality is what leads a person to happiness. This does not preclude a moment of temporary suffering and distress in order to achieve ultimate bliss.Such an understanding of happiness and the recognition of bliss as the meaning of human life has aroused the desire of all sections of society to strive for happiness. That caused a collision between the interests of people, often irreconcilable conflicts and contradictions.Ethical rigorism based morality solely on a sense of duty and ruled out human spontaneous aspirations. It is essentially the same as asceticism. And according to the representatives of the ethics of duty, we should look for the meaning of human life in the specifics of human life. If we see the meaning of human life in the pursuit of happiness and bliss, then Then human life is nothing higher than the existence of animals - the regulator of animal behavior is also pleasure-enjoyment-bliss! Man stands above the animal world so much that he can subdue his aspirations towards sources of pleasure and live according to his\her duties. People have these responsibilities to the homeland, relatives and humanity, as well as to themselves. For example, taking care of your own health-beauty, acquiring knowledge, moral perfection. Performing duty requires great spiritual tension, a strict attitude towards oneself, that is why living according to duty is the specificity of human existence, which gives a person a sense of dignity and perfection.Ethics historians point out that eventually, from the "back door", the ethics of duty also goes to the ethics of happiness, because it promises people to achieve happiness through the performance of duties. By the same logic, ethics, happiness attributed to Christian ethics too. Christian ethics emphasizes man's responsibilities to God, his parents, other people, and even his own enemies. At the same time, this will faithfully discharge the duties of the person promises to God's mercy in this world and paradise in the country. It is nothing but happiness. Duty as the end of human life was recognized by Immanuel Kant. In his view, morality and moral behavior must be based on a sense of duty, regardless of any consequences of the behavior (see Kant's categorical imperative).

Biases for Evil and Moral Perfection

I argue that deeply ingrained dispositions to do evil do not render moral perfection impossible. I discuss various accounts of moral perfection and the evidence from cognitive (neuro)science that points towards a strong disposition for evil. Afterwards, I discuss three strategies that can allow humans to overcome their evil dispositions. These are: cognitive enhancement, avoiding triggering situations and structural solutions.

Philosophy of Religion and Religious Pluralism from Biblical Perspective and Their Implications for Christian Education

Purpose: Students of Christian Religious Studies should be encouraged to learn about other religions in order to enhance their personal conviction and be tolerant and competent in engaging in meaningful negotiation when mediating in crises. It is an exploratory research that has deployed resources from documents, media and personal interaction and inquiries. Religion is a cause of disunity, tribal disparity, ethnic cleansing and wars in most parts of the world. Religion has empowered some individuals to kill, maim, rape, enslave and self-impose on others. It has been mingled with politics in some countries like Iraq, Syria, Afghanistan, Middle East, most African countries and many others. The practice of religion has been used to discriminate against job seekers and in matters of welfare. It brings tremendous gains to some people while others are impoverished. Methodology: Real life occurrences as published by the media of people who have been victims of religious intolerance, violence, psychological and sexual slavery. For instance, in the Middle East entire communities are eliminated by murder and rape of children and youths who are abducted to be subjected to indoctrination or kept as hostages until some money is paid on them. These destructive tendencies forestall development. Findings: The findings are: A God-centered religion should emphasize divine qualities in the lives of believers. Compliance with the National Constitution of one’s country is more beneficial than man-made tenets and laws that are of the least benefits to the general public or human progress and which cause dissension and do not necessarily reflect the nature of God, the Creator but that of an invisible personality that only forms a part of human imagination. Faith in God should be a reason to love fellow humans 1John 4:20. Learning philosophy of religion is training in peaceful coexistence. Religion arouses intense emotions; therefore, it may not deploy rationality in fostering good human relations and respect of the rights of opponents. Unique Contribution To Theory, Practice And Policy: This article contributes to contemporary realities by proposing that democratic governments should institute peace and order by enabling equal rights of worship, freedom of religion, of choice and of self-expression. The research leans heavily on the Bible and the claims of Jesus Christ, a fact of history, whose moral perfection, peaceful lifestyle, teaching and philosophy express values that are worthy of emulation for human development, progress and peace. Key words: pluralism, philosophy of religion, Bible tenets, Islam, Ba’hai, Buddhism

Striving

Chapter 3 traces Benjamin Franklin’s early development—purchasing equipment to open his own print shop and editing a Philadelphia newspaper. His work provided him with an outlet for advice about living a moral life. Sometimes he wrote under pseudonyms, such as Silence Dogood, and reprinted material that reinforced his own efforts to live a good life, creating a Plan for Attaining Moral Perfection. The chapter discusses Jonathan Edwards, whose views were substantially in agreement with Franklin’s, though much of Franklin’s moralism attracted criticism from twentieth-century writers such as D. H. Lawrence. Franklin’s thoughts about virtue emerged from similar concerns that Puritans had for the Christian life as one of sanctity.