Pemimpin Ideal dan Karakteristik yang Didambakan dalam Menjawab Tantangan Zaman

<p><em>The existence of a leader is related to the aspects of role models, protection, and decision making. Leaders stand at the forefront of creating the realization of community welfare. The public's initial perception of the figure who is believed to be an ideal leader is often broken by the pattern of policies taken after the election of the figure as a leader. This also applies at the village to provincial levels of government. This social portrait is quite risky because it saves a latent danger in the form of people's disappointment with the leader. Writing this article aims to (1) describe the ideal leader figure coveted by the community and (2) explain the importance of leadership aspects that are able to answer the challenges of the times.This writing is done in descriptive analytical with literature study. The results were obtained: (1) There are aspects that are missed consistently in the community, such as integrity, fairness, and responsibility. The characteristics of positive leaders are able to create public optimism in looking at the future. (2) Leadership based on the foundation of virtuous character is needed in dealing with the dynamics of a rapidly changing era.</em><em></em></p>

(De)Constructing the Madonna’s Cloth of Honor

The present study centers on pieced textiles included in Marian paintings of the Proto-Renaissance era rendered in Tuscany. The complex geometric patterns of these cloths mimic those found in the Islamic textiles that were then being imported into Europe, consumed by the aristocracy, and later imitated by Italian cloth makers. On a basic level, their colors and patterning reference the virtues of the Virgin, her mission to bring about the Incarnation of Christ, her selflessness, virtuous character, and majesty. They also contribute to her humanization since these are material objects that belonged in the aristocratic domestic setting and which were familiar to the patrons who paid for the works. On a deeper level, they provide complex layers of meaning, some of which derive from Moorish iconography. They reference the perfection of God’s creation and the promise of an affable afterlife. They also evoke the remote lands where the lives of the Virgin and Christ unfolded. By inserting pieced cloths into Marian iconography, artists were following a long established tradition of utilizing the piecing technique in Early Medieval sacred practice, an issue that until now has not been recognized.

De advocaat in de vroegmoderne stedelijke justitie

Hermanus Noordkerk was a famous barrister in eighteenth-century Amsterdam. After his death multiple necrologies were written in which the general tone was laudatory. This article investigates the reliability of the necrologies by answering the question why Noordkerk became such a famous barrister. What qualities did he have that made him so memorable? It becomes clear that together with his virtuous character Noordkerk was considered to be an inventive lawyer as well as an outstanding pleader and that, by combining these three characteristics, he embodied for contemporaries the ideal barrister. But besides, Noordkerk had another quality: he had the ability to exploit the public interest of a court case for the benefit of his client. Due to the political dynamics within an early modern city this might have been important for Noordkerk’s fame. The case study of Noordkerk thus sheds light on the qualities that a barrister should have in an early modern city.

Charakter (Character)

The lexeme Charakter denotes the set of innate or acquired dispositions that make an individual or a nation distinctive, determine its behaviour, and give it psychological and moral strength. Charakter plays a central role in Goethe’s moral psychology and his ethical thought in general, as well as in his thinking on culture. His psychological and ethical thought is notoriously hard to classify or to align with the main traditions of European thought. His concern with Charakter could be said to belong to the broad classical tradition of virtue ethics, in the sense that Goethe placed moral character at the heart of ethics. However, in contrast to the classical tradition of virtue ethics, which holds that both the rational and the non-rational parts of humans contribute to a virtuous character, and that virtues can be conceptualized clearly, Goethe resists the claims of reason on our moral character. His early writings on culture and the drama Egmont have a Rousseauian flavour: Charakter represents a natural force that is endangered by civilization. After the French Revolution and in opposition to the emergence of liberalism, Goethe came to see Charakter as a political resource that was superior to political rationality. In his most sustained engagements with philosophical ethics—his essays on Johann Joachim Winckelmann (1805) and Isaac Newton (1810)—Goethe argues, in deliberate opposition to Kant, that natural Charakter has at least as much ethical force as reason and that naturalistic descriptions of human behaviour are at least as valid as moral ones. Moreover, Charakter has the advantage of leading us by a more direct and reliable route to morally good outcomes. In this sense, it can be said without risk of exaggeration that Charakter displaces rationality in Goethe’s ethical thought.

Civic Freedom in Plato’s Laws

In Book 3 of Plato’s Laws, we read that a legislator must aim to endow the polis with a trio of properties: freedom, wisdom, and internal friendship (philia). This paper explores what such freedom consists in, with a focus on the so-called doctrine of the mixed constitution. It argues that such freedom is a constitutional matter; that it is not to be identified with ‘voluntary servitude to the laws’ cultivated by persuasive preludes to the laws; nor is it the rational self-control essential to virtuous character, or citizens’ ability to decide and act for themselves; nor is it a restriction on the size of individual political authority. Rather, it is a freedom based on equality: a polis is free to the extent that its constitution mitigates the inherent inequality between rulers (archontes) and ruled (archomenoi), between those who wield political authority and those who are subject to that authority.

Imitating the Traditional Gods

This paper examines moral virtues and cult practice in Plato’s Laws. It explores the symposium and the chorus and their potential to provide a recognisable cultural setting, in which the Magnesian citizens can test their responses to pleasurable and painful experiences and thus train their moral virtues. The challenge to this reading is to explain what additional input to moral habituation is provided by the religious aspect of these institutions. This paper draws attention to the relationship between the people and the patron gods of the respective institutions. It argues that the cult practices are designed to reflect the virtuous character of the traditional gods, who serve as the ethical role models for the worshipers. In this way, the worship of the traditional gods not only facilitates moral progress by exemplifying the objective of virtuous life, but also gives an egalitarian version of the ideal of godlikeness to its citizens.

Virtue ethics in dentistry - a model for developing virtuous dental practitioners

There is a renewed appreciation of the contribution of virtue ethics in clinical healthcare practice, including dentistry. This interest in virtue ethics highlights the limitations of only focusing on the development of clinical skills and competence or mere adherence to a set of ethical rules and guidelines. There is also a growing interest and appreciation that an equally important and integral aspect of dental practice is the development of a virtuous character. From this virtue ethics perspective, a virtue is an haracter, a disposition, well entrenched in its possessor.