Ihsanas Islamic Ethical Virtue For Neighborhood Community Coexistence

This study demonstrates that there is a need of addressing neighborhood relationships in contemporary times. And in this regard, a position from Islam is considered in which neighborly relationships are based on Quranic ethical virtue ihsan i.e., doing good to others. The word neighbor in the Quran and Hadith is a general term that is not discriminatory. It includes Muslims and non-Muslims. This insight is very useful for building relationships in multicultural and multireligious communities for harmony and peace. To locate a neighbor, though there are jurisprudential opinions, leaving it to its customary use is preferred in this study. The neighborhood rights and duties are given in detail. And it is also demonstrated that those prophetic narrations in which harming neighbors or committing sins against them is considered as the consequence of the absence of faith in fact show the disgust of such sinful acts; therefore, a sinful Muslim is not considered as a non-believer. The harm is especially illustrated with infringing the privacy of a neighbor. It has been shown that Ihsan includes ethically both non-maleficence and beneficence. Most of the prophetic traditions can be classified under these two categories. In addition to this, it is also shown that the neighborhood relations in Islam also include the Golden Rule which is all-encompassing and in principle exhaustive.

Aristotelian and Neoplatonic Ethics in Michael Psellos and John Italos

"This paper examines the use made by Michael Psellos and John Italos of Aristotle’s Nicomachean Ethics together with Neoplatonic sources (in particular Porphyry’s Sentences) on the subject of virtue. Examining chapters 66-81 of Psellos’ De omnifaria doctrina and Essays 81 and 63 of Italos’ Problems and Solutions, I argue that both philosophers have a coherent theory of virtue which integrates Aristotelian ethical virtue in the Neoplatonic hierarchy of the virtues. Keywords: Psellos, Italos, Aristotle, ethics. "

An Epistemology for Target Centred Virtue Ethics

This chapter provides an epistemology for virtue ethics—target-centred virtue epistemology, arguing that we all need the epistemic virtues rather than relying on the wisdom of a virtuous agent. It thus contrasts target-centred virtue epistemology with qualified agent virtue epistemology. Epistemic virtues are understood in terms of their epistemic targets rather than primarily in terms of virtuous epistemic motives. The chapter argues that virtue epistemology is a branch of virtue ethics, and that epistemic virtues should be understood as not isolated from ethical virtue but are instead ‘virtues proper’. It discusses too the evidential status of “moral intuitions” in relation to target-centred virtue epistemology, and deleterious social factors in the transmission of beliefs such as the network and contagion social epistemic models, in relation to personal epistemic virtue.

COVID–19. Effect of Moral Messages to Persuade the Population to Stay at Home in Spain, Chile, and Colombia

Analyze whether the content of three moral messages (deontological, ethical utilitarianism, ethical virtue) and a control message differentially affect the probability of engaging in four behaviors: Washing their hands, participating in public gatherings, staying at home/avoiding social contact, and forwarding the message to inform more people. In our study, the sender of the message is a university professor. These variables are measured in terms of their behavioral intentions and others’ behavioral intentions (beliefs about others’ behavior). Randomized Controlled Trial. Our study includes the analysis of the possible moderating effect of the country of residence (Spain n = 1,122, Chile n = 1,107, and Colombia n = 1,433). The message with content referring to ethical virtue and staying at home obtains statistically significant lower scores on the probability of carrying out public health behaviors and sharing the message received. Regarding beliefs about the behavior of others, the message of ethical virtue has the same negative effect, but only on the likelihood of other people washing their hands, staying at home, and sharing the public health message. Institutional messages aimed at promoting public health behaviors are necessary in a pandemic situation. Our recommendation is to use deontological and utilitarian, or non-moral, content.

Polish national character in the context of state defence

Objective: Demonstration and analysis of the impact of the human factor on the effectiveness of the state defence system. <b>Material and Methods</b> Literature research and critical analysis <b>Results</b> The research demonstrates that the human factor is the most important component of the state defence potential. This thesis is corroborated by examples from the history of Poland, and supported with philosophical, ethical and ethnographic considerations. Based on the examination of the selected research group consisting of Polish soldiers, qualities important for Poles, such as honour, righteousness and patriotism, which are at the foundation of the national character of a soldier, have been identified. On the other hand, the article also takes into account negative stereotypes and opinions presented in the literature regarding the national character of the Polish soldier. <b>Conclusions</b> The conducted research and analysis prove the unquestionable domination of the human factor in state defence and military systems. It has been shown that, apart from the demographic potential and mobilisation capabilities, an important aspect of the human factor for defence is the national character and the morale of the army, which should be prioritised over material aspects. Honour, both in the axiological dimension of the sense of pride, dignity, nobility, and diligence, as well as in the sense of an ethical virtue in people's mentality and the morale of soldiers, shapes consciously determined attitudes and behaviours. <b></b> <b></b>

Aristotle on Wittiness

This chapter offers a complete account of Aristotle’s underexplored treatment of the virtue of wittiness (eutrapelia) in Nicomachean Ethics 4.8. It addresses the following questions: (1) What, according to Aristotle, is this virtue and what is its structure? (2) How do Aristotle’s moral psychological views inform Aristotle’s account, and how might Aristotle’s discussions of other, more familiar virtues, enable us to understand wittiness better? In particular, what passions does the virtue of wittiness concern, and how might the virtue (and its attendant vices) be related to the virtue of temperance (and its attendant vices)? (3) How does wittiness, as an ethical virtue, benefit its possessor? (4) How can Aristotle resolve some key tensions that his introducing a virtue of wittiness apparently generates for his ethics? In addition to exploring these questions, this chapter challenges some commonly accepted accounts of Aristotle’s views on the nature of the laughable.

Introduction

This introduction to the volume gives an overview of the chapters, setting out a case for integrating the history of philosophy with the history of medicine and sketching some of the key philosophical issues that arise around the concept of health. These include the difficulty of defining “health,” the mind-body relationship, and questions about how philosophy informs medical science and practice. A central idea is that the concept of health operates at two levels, the mental and the physical (or the soul and the body), so that ethical virtue and physical well-being have often been seen as parallel or mutually dependent.

Avuncular ambiguity: Ethical virtue in Iris Murdoch’s The Black Prince (1973 and Simone de Beauvoir’s The Mandarins (1954)

This chapter will be twofold. Firstly an examination of the narrative place of incest within both Murdoch’s and de Beauvoir’s work and questioning the role of the ephebophilic attitudes of the central male characters to the younger, less experienced Julian Baffin (The Black Prince, 1973) and Nadine Dubreuilh (The Mandarins, 1954). Both of these texts are informed by philosophical idea of the virtuous and it seems clear that Murdoch takes much from de Beauvoir’s earlier novel. The structure of Murdoch’s work is far more relaxed and this is clearly seen in the style that Murdoch presents us with the sexual relations of the characters whereas de Beauvoir’s work aims to bring the reader to a better understanding of the underlying existentialist position. Is love debased by both Murdoch and de Beauvoir via the taboo of incest to heighten the eventual outcomes of the respective novels or does it form a signifying position that point us toward a new moral reality that developed after the Second World War? Little work has been produced relating these two authors to the other and a reassessment of their work is both timely and necessary.