Search

Signaling how virtuous a brand is has become an ever more common strategy. Brands have recently outcompeted one another to align themselves with various causes. We explore the rise in virtue signaling and review prominent examples of brands who have linked themselves to social movements: some successfully, some unsuccessfully. We draw on evolutionary theory to develop a conceptual framework to think about brand virtue signaling. Armed with this framework managers can assess whether their brands should adopt virtue signaling as a strategy and assess the short- and long-term implications of such a decision.

Aristotle analyzed the problem of education in the seventh and eighth books of Politics. Most researchers interpret his thoughts on education as “the education of the youth”. Some authors try to convince us of the significance of contemplation and the problem of the best possible way of life in analyzing Aristotle’s education theory. We would like to regard the problem of education in another frame. The role of education is exceptionally significant, judging from the central theme of Politics – the political practice of human beings. Therefore, the critical question we want to ask here is – what is the reason for creating a polis? Only when we understand Aristotle’s answer to this question will we know why education plays such an essential role in a polis. Aristotle avoids definitively prescribing and ordering what music children and citizens should listen to. He leaves open the critical question about “how children and citizens should be educated”. Disagreeing on the proper way of education is the very essence of education. No ready-made best way to be educated has to be applied in every case. The best way is only the one that is the outcome of the particular dispute. Just as citizens, while in power, have to think about those who are subordinate because they replace each other, when thinking about the aim of education, they have to think about each other. Outside of that process, there is no ideal form of education, the application of which would improve the political community. Aristotel problem obrazovanja analizira u sedmoj i osmoj knjizi Politike. Većina istraživača njegova razmišljanja o obrazovanju tumači kao „obrazovanje mladih“. Neki autori, analizirajući Aristotelovu teoriju obrazovanja, pokušavaju da nas uvere u značaj kontemplacije i problema najboljeg načina života. Ovde želimo da problem obrazovanja sagledamo u drugom okviru. Uloga obrazovanja izuzetno je značajna, sudeći po središnjoj temi Politike – političkoj praksi čoveka. Stoga je ključno pitanje koje ovde želimo da postavimo – koji je razlog stvaranja polisa? Tek kada shvatimo Aristotelov odgovor na ovo pitanje, moći ćemo razumeti zašto obrazovanje igra tako bitnu ulogu u polisu. Aristotel svakako izbegava da propisuje i naređuje koju muziku deca i građani treba da slušaju. On ostavlja otvorenim ključno pitanje „kako obrazovati decu i građane“. Neslaganje oko ispravnog načina obrazovanja je zapravo njegova suština. Ne postoji gotov, najbolji način obrazovanja koji se može primeniti u svakoj situaciji. Najbolji način je samo onaj koji je rezultat sporenja na ovu temu. Kao što građani, dok su na vlasti, moraju misliti na one koji su podređeni jer jedni druge smenjuju, isto tako kada razmišljaju o cilju obrazovanja jednako moraju misliti jedni na druge. Izvan tog procesa ne postoji idealan oblik obrazovanja čijom bi se primenom mogla unaprediti politička zajednica.

The paper aims to describe the meanings of the lexeme miłość [love] in the French-Latin-Polish Nowy Wielki Dykcjonarz [New Grand Dictionary] by Pierre Danet and Dymitr Franciszek Kola. The dictionary notes in separate entries the romantic, aromantic (family ties, friendship) and religious (theological virtue) aspects of the lexeme. The dictionary material relating to these three aspects is analysed and described. Special attention was paid to the conceptualisation of miłość as a virtue and its presentation in the context of other virtues noted in the dictionary. The analysis shows that the separation of a religious understanding of love is a peculiarity of the Danet–Kola dictionary. This aspect is rarely used in the general language today. It may be suspected that in the eighteenth-century worldview, the perception of love was more grounded in faith, which influenced the way it was described in the dictionary. Celem artykułu jest opisanie różnych znaczeń leksemu miłość we francusko-łacińsko-polskim Nowym wielkim dykcjonarzu Pierre’a Daneta i Dymitra Franciszka Koli. Słownik notuje w oddzielnych artykułach hasłowych romantyczne, aromantyczne (więzy rodzinne, przyjacielskie) i religijne (cnota teologiczna) interpretacje pojęcia. Wskazano i opisano elementy materiału słownikowego odnoszące się do tych trzech aspektów. Szczególną uwagę poświęcono miłości konceptualizowanej jako cnota oraz przedstawieniu jej w kontekście innych cnót notowanych w słowniku. Wyniki analizy pokazują, że wyodrębnienie ściśle religijnego rozumienia miłości jest osobliwością dykcjonarza Daneta–Koli. Takie rozumienie współcześnie słabo zaznacza się w języku ogólnym. Można podejrzewać, że w XVIII-wiecznym obrazie rzeczywistości percepcja miłości była bardziej ugruntowana w wierze, co wpłynęło na sposób jej objaśnienia i kategoryzacji w Nowym wielkim dykcjonarzu.

El objetivo del presente texto es defender una lectura de la filosofía graciana en términos una modernidad otra, no oposicional, que entabla una relación tensional y constituyente con la lectura canónica de la modernidad. Para ello se ofrecerá una contrastación de la conceptualización que Heidegger realiza de la modernidad como «época de la imagen del mundo» con el mundo que se atisba en las obras de Baltasar Gracián. El mundo graciano es indisponible por principio para el ser humano. Además, el supuesto aislamiento en el que queda sumido el sujeto moderno es reiteradamente rechazado por Gracián. Tanto en la tarea de llegar a ser persona, como en la formación de individuos eminentes, el autor les otorga un papel fundamental a los otros. Ambos elementos dan lugar a una concepción de la virtud que, siendo netamente moderna, nos permite ampliar la lectura de nuestra propia tradición., The aim of this text is to defend a reading of Gracian’s philosophy in terms of another, non-oppositional modernity that engages in a tensional and constitutive relationship with the canonical reading of modernity. To this objective, a contrast will be offered between Heidegger’s conceptualisation of modernity as the «epoch of the image of the world» and the world that can be glimpsed in the works of Baltasar Gracián. The Gracián’s world is unavailable to the human being. Moreover, according to this reading, the supposed isolation in which the modern subject was submerged is repeatedly rejected by Gracián. Both in the task of becoming a person and in the formation of eminent individuals, which the first stage of his work deals with, the author gives a fundamental role to others. Both elements give rise to a conception of virtue which, being distinctly modern, allows us to broaden our reading of our own tradition., (PID2019-108248GB-I00 / MICIN / AEI / 10.13039/501100011033) Ministerio de Ciencia e Innovación, Agencia Estatal de Investigación, del Gobierno de España, (FPU) Ministerio de Educación, Cultura y Deporte del Gobierno de España

In this work, based on the analysis of the French orientation discourse, we aim to reflect on a discourse that is becoming increasingly common in Brazil: the request for the Armed Forces to take control of the country by force. Although a recent past full of suffering, death and torture stamped the pages of the history books when telling about the Military Coup of 1964, research indicates the support of more than 40% of the population for a supposed military intervention in Brazil in 2018. In a quick survey of major newspapers in the country and in social networks, we noted that often some statements are associated with the demand for seizure of power, such as: "We are going to sanitize the country", "establish order", "in the name of God and the family, Brazil will be a serious country". Such relations between this "semantic universe" makes us question whether there is a discursive "order" that governs and sustains this need for military intervention in Brazil. Therefore, we will use a theoretical-discursive approach based on the concepts of Alice Krieg-Planque (2016), Dominique Maingueneau (2014) and Marie-Anne Paveau (2015), more specifically of small phrases and discursive virtue, respectively. The latter guides us in the sense of answering a question that the author herself asks: "Will there be good statements in the moral sense of the term? If so, what then is a statement capable of receiving a judgment of moral value? And how does moral value manifest itself linguistically?" (p. 24). This is because, for her, this notion "functions at the core of an ethics of values and supposes an intersubjective negotiation within a given group or given society" (p. 26). For the constitution of our corpus, will be analyzed especially statements published in newspapers and magazines of great circulation in the country.

Artykuł dotyczy związku ironii oraz cnoty w poezji Cypriana Norwida oraz Zbigniewa Herberta jako pojęć kluczowych dla twórczości obu autorów i sytuuje się w obszarze badań nad tradycją norwidowską w pisarstwie autora Pana Cogito. Słynny wiersz Herberta Pan Cogito o cnocie zostaje potraktowany jako studium przypadku. Na podstawie interpretacji tego tekstu autorka stawia tezę, iż obrazową matrycą myślenia Herberta o cnocie była wyobraźnia ironiologiczna autora Quidama, a ironia odsłania się jako jedna z możliwych konkretyzacji cnoty. Podstawę dla budowania obrazowych przedstawień obu pojęć stanowią zabiegi personifikacji alegorii, którym nośność i oryginalność zapewnia dekonwencjonalizujący gest równoczesnej antropomorfizacji, prowadzący do ironizacji w ujęciu obu kobiecych bohaterek. Ważnym wątkiem rozważań jest związek między cnotą i ironią sytuowany w perspektywie kulturowej. Rodzaj relacji między obu pojęciami dobrze oddaje metafora siostrzeństwa: ironia jako siostra prawdy jest zarazem siostrą cnoty. Cnota jako aksjologiczna pamięć kultury warunkuje cywilizacyjny postęp; ironia sytuacji diagnozowanej przez obu twórców polega na odwróceniu znaczeń i wartości, w którym pod pręgierzem drwiny odrzucane jest to, co jedynie gwarantuje rozwój, a pojawiający się w związku z tym lęk przed wyśmianiem wywołuje u większości niechęć do praktykowania cnót – paradoksalnie uniemożliwiając rozwój. Związek między cnotą a ironią polega zatem tutaj na ujawnianiu niewłaściwości takiego biegu spraw; ironia odsłania się tym samym jako odpowiedź na nie-cnotę czasów i ludzi czasy te współtworzących, w degeneracji których istotnym czynnikiem okazuje się odrzucenie „myślenia według wartości”. Tym samym najgłębsza wartość związku obu omawianych pojęć zdaje się polegać na próbie przywrócenia aksjologicznego ładu. The article examines the relationship between irony and virtue in works by Cyprian Norwid and Zbigniew Herbert, arguing that these concepts are crucial for both authors. As such, the article is situated in the area of studies devoted to the presence of the Norwidian tradition in writings by Herbert. His famous poem “Mr. Cogito on Virtue” is a case in point. A close reading of this piece makes it possible to claim that Herbert’s considerations of virtue are modelled on Norwid’s ironic imagination, with irony revealed as one possible incarnation of virtue. Development of images representing the two concepts bases on personification of allegory, made accessible and unique thanks to the de-conventionalizing gesture of anthropomorphism, which causes the images of both female heroines to turn ironic. An important place in these considerations is occupied by the relationship between virtue and irony in a cultural perspective, which is aptly rendered by the metaphor of sisterhood. As the sister of truth, irony is also the sister of virtue. A form of axiological memory, virtue conditions civilizational progress. The irony of the situation diagnosed by both poets consists in the reversal of meanings and values, as a result of which mockery leads to the rejection of the only guarantee of development, while the accompanying fear of ridicule causes most people to refrain from leading virtuous lives, paradoxically foreclosing growth. The relationship between virtue and irony would thus consist in disclosing the improper character of this situation. At the same time, irony is revealed as the answer to today’s lack of virtue brought about by deterioration premised on the rejection of “thinking in terms of values.” Accordingly, the greatest import of the relation between irony and virtue seems to consist in the attempt to restore axiological order.

This work was supported by a grant from the Templeton Religion Trust (TRT0171). Embracing accountability to others for one’s responsibilities within relationships is important for flourishing, yet underexamined. An interdisciplinary team defined the construct of accountability and developed an 11-item single-factor Accountability Scale. In national samples with US census demographic representation (total N = 1257), we conducted psychometric analyses using methods from classical test theory (exploratory and confirmatory factor analyses) and item response theory. The Accountability Scale demonstrated internal consistency, construct validity, test-retest reliability, and incremental validity. Accountability correlated positively with relational variables (agreeableness, empathy) responsibility-oriented variables (conscientiousness, self-regulation), virtues (gratitude, forgiveness, limitations-owning humility), relational repair, perceived meaning presence, and flourishing, inversely with symptoms (personality disorders, temper, anxiety, depression), and weakly with searching for meaning and social desirability. Accountability scores superseded demographic variables, conscientiousness, and agreeableness to predict relational repair, perceived presence of meaning in life, and flourishing. We offer the accountability construct and scale to advance human flourishing research and applied work. Publisher PDF

Over the past decade, immigration has been the main driver shaping Poland’s migration policy. This has given rise to the concept and problem of an immigrant as an “other” who should be adjusted to Polish reality. The idea of parochialism is helpful in addressing the matter of the lookingglass self and its consequences for immigration policy. This article aims to interpret Poland’s immigration policy in the context of parochialism and its virtues. It points to the consequences of a migration paradigm shift generated by modernisation and indigenisation. The methodology embraces a theoretical framing of parochialism, an interpretive political analysis approach, a qualitative content analysis, and an interpretation of selected public opinion polls and surveys. The argument developed in this article holds that Poland’s immigration policy after 2015 has been marked by the tendency to favour parochialism as an attitude which captures immigrants in the exclusionary formula of “others”. The mobilisation of the Polish population to oppose the inflow of immigrants is in line with their “domestication” according to ethno-nationalist standards. Such process facilitates the implementation of Poland’s immigration policy by shifting responsibility from the central authorities to local communities.

After retirement, older people often find themselves far from their children and grandchildren, and many spend their last years isolated and alone. As traditional concepts of family and social institutions fragment, social networks weaken, leading to an epidemic of loneliness, and substance abuse and suicide in developed countries. In fact, life expectancy in the US has dropped for the past few years, in large part due to a dramatic increase in suicide and drug overdose (ref). None of these social problems is likely to be solved by metformin. They point to a crisis of identity and meaning, an existential crisis. In this context, one might wonder if we are already seeing the effects of tinkering with our lifespan. There are many more conclusions one could draw about the implications of longevity, many of which have been elegantly described in Beyond Therapy: Biotechnology and the Pursuit of Happiness, published by the President’s Council on Bioethics, which I used as a reference for this talk. I hope I have been successful in providing a 10,000-foot view of the questions of efforts to extend human longevity and its implications that will provoke thought and discussion. I would like to end these reflections by turning back to my favorite transhumans. The reason we love superheroes is not for their superior strength or intelligence, but their characters. They use their powers to protect and serve humanity rather than dominate or annihilate it. It is not their gadgetry that makes them great, but how they use it to save the vulnerable. Even as a small child I knew that if everyone acted the way they did, the world would be a better place. The moral of every story was that the “enhancement” humanity needed would not come as the fruit of technology, but of virtue. Después de la jubilación, las personas mayores a menudo se encuentran lejos de sus hijos y nietos, y muchos pasan sus últimos años aislados y solos. A medida que los conceptos tradicionales de familia e instituciones sociales se fragmentan, las redes sociales se debilitan, lo que lleva a una epidemia de soledad, abuso de sustancias y suicidio en los países desarrollados. De hecho, la esperanza de vida en los EE. UU. Ha disminuido durante los últimos años, en gran parte debido a un aumento dramático en el suicidio y la sobredosis de drogas. Es probable que la metformina no resuelva ninguno de estos problemas sociales. Señalan una crisis de identidad y significado, una crisis existencial. En este contexto, uno podría preguntarse si ya estamos viendo los efectos de modificar nuestra vida útil. Hay muchas más conclusiones que se podrían sacar sobre las implicaciones de la longevidad, muchas de las cuales se han descrito elegantemente en Beyond Therapy: Biotechnology and the Pursuit of Happiness, publicado por el President’s Council on Bioethics, que utilicé como referencia para esta charla. Espero haber tenido éxito al proporcionar una visión de “10,000 pasos” de las cuestiones relativas a los esfuerzos para extender la longevidad humana y sus implicaciones que provocarán pensamiento y discusión. Me gustaría terminar con estas reflexiones volviendo a mis transhumanos favoritos. La razón por la que amamos a los superhéroes no es por su fuerza o inteligencia superior, sino por sus personajes. Usan sus poderes para proteger y servir a la humanidad en lugar de dominarla o aniquilarla. No son sus artilugios lo que los hace geniales, sino cómo los usan para salvar a los vulnerables. Incluso cuando era pequeño sabía que si todos actuaban como lo hacían, el mundo sería un lugar mejor. La moraleja de cada historia era que la “mejora” que necesitaba la humanidad no vendría como fruto de la tecnología, sino de la virtud.

Mu’tazilah is a group of Islamic sects, who disagreed with the Muslims’ opinion on the issue of the great perpetrator, led by Wasel bin Atta and Amr ibn Ubaid, the time of the great Tabi’i, al Hasan al-Basri. The Mu’tazilah built their doctrine on the five principles of monotheism: Tawheed, justice, promise and preaching, ordering virtue and forbidding evil. These five principles affect their ushul fiqh views, especially regarding qiyas. The aim of this research is to present the views of the Mu’tazilah regarding qiyas, as well as to explain their evidence and the opinions of their dissenters from the majority of scholars, and to express a strong opinion. The method used in this research is a descriptive, analytical, and critical method, where the researcher describes the views of the Mu’tazilah in relation with the qiyas as well as their evidences, and then analyzes and compares them with the views of their opponents from the majority of scholars, and then shows the strongest opinion between them. The research finds that the Nadzzam of the Mu’tazilah denied the authority of qiyas, and that Abu Hashim of the Mu’tazilah denied the analogy to an asset that did not stipulate his rule, while the Mu’tazilah generally saw that the illah can influent by itself. These three opinions are contrary to what the majority of scholars. After research and comparison, the researcher found that the views of the majority of scholars are stronger because their evidences are strong meanwhile the Mu’tazilah evidences are weak. Keywords: Qiyas, Muktazilah, Principles

Intergenerational solidarity is multidimensional in nature, but the role of filial eldecare norms in structuring intergenerational solidarity is less understood. We examine how filial eldercare norms expressed in early adulthood and midlife are associated with intergenerational solidarity with older parents and how this association varies across parent-child gender combinations. We used data from 1985 to 2005 waves of the Longitudinal Study of Generation when the generation of interest was 32 and 52 years of age, respectively. A three-step latent class approach, culminating with a multinomial logistic regression, was conducted on a sample of 198 mother-son, 279 mother-daughter, 155 father-son, and 209 father-daughter dyads. A tight-knit intergenerational type was uniquely identified in mother-daughter relations, and a social unsupportive type was uniquely identified in father-son and father-daughter relations. Daughters expressing stronger filial norms in early adulthood were more likely in middle adulthood to belong to a tight-knit relational type with mothers and a social unsupportive and intimate but distant relational type with fathers, compared to a detached relational type; these effects were mediated by contemporaneously measured filial norms. Our study complements previous studies on the relationship between filial eldercare norms and intergenerational solidarity with older parents by showing that these norms exert an influence by virtue of being stable in adult daughters over 20 years into middle age. These findings demonstrate that eldercare norms expressed by daughters prior to their parents' transition to old age structure intergenerational relationships in later life, suggesting that such norms are better considered as long-term endowments than as situational in their origins. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

Accountability is a norm basic to several aspects of medical practice. We explore here the benefits of a more explicit focus on the virtue of accountability, which as distinct from the state of being held accountable, entails both welcoming responsibility to others and welcoming input from others. Practicing accountably can limit moral distress caused by institutional pressures on the doctor patient relationship. Fostering a mindset that is welcoming rather than resistant to feedback is critical to enhancing a culture of learning. Analysis of failures of accountable practice offers opportunities for improving the delivery of clinical care.

Purpose Care is a core concern for early childhood education and care (ECEC) institutions. Care may be understood as a basic form of interaction and a foundational need for human beings. For these reasons, care also presents challenges for ECEC staff. The staff must seek practical solutions to problems that philosophers have raised on a theoretical basis concerning ethical traditions, such as the ethics of care. These are the problems of justice, parochialism, and self-sacrifice. Design/Approach/Methods This article develops a theory concerning the ethics of care in ECEC institutions. The theory is informed by qualitative interviews with ECEC teachers reflecting on their caring practices. The study is therefore located at the intersection of normative ethics and applied ethics. In seven in-depth interviews, the informants discussed how to create a caring ECEC environment that is fair and possible to maintain over time. Findings Through analyzing the interviews, I found that caring practices that work toward these ideals can be described as sustainable care. These practices take care of all the children and provide the staff with opportunities to regain the strength they need to create a caring and educating setting. Originality/Value The theory this article develops makes ethics of care applicable and practically relevant to ECEC institutions.

This review argues that a distinctly positive form of social connection is made possible by the social identities that people derive from psychologically meaningful group memberships. These connections have important implications for mental health by virtue of their distinct capacity to furnish people with a sense of collective meaning, purpose, support, and efficacy. This analysis suggests that loneliness and its toxic effects arise in part from the challenges of achieving this distinct form of social connection in contemporary society. However, it also suggests that a good way to tackle loneliness and support mental health is by building, restoring, and sustaining social identities through meaningful group-based connections. We conclude by reflecting on the success of interventions that do precisely this - most notably Groups 4 Health.

Online Ethics is the ethical norm for online lectures for students during the Covid-19 Pandemic. The online lecture process demands great freedom and responsibility from students. Online lecture ethics (Etika Online) presents moral attitudes and principles of moral virtue as an orientation for students to become good people. This study was conducted to determine the student ethos regarding freedom and responsibility when studying online. How students run online lectures during the Pandemic on the basis of standards of morality and the principles of virtue of morality. This research method uses a qualitative method which is carried out at the San Giovanni XXIII Seminary Malang by distributing questionnaires and conducting interviews via WhatsApp and Google Froms. Research sources are students in semester IV and VI. The study of literature as the main focus in this study explores primary data on ethical themes and reading critical reflections as secondary data, especially those that discuss ethical theory. The results of the research analysis showed that with online lectures, students felt free but also had a big responsibility to develop their creativity and potential. And the ethical implications of Franz Magnis Suseno about the basic attitudes of morality and the principles of virtue of morality to become students with etiquette in attending online lectures.

In the present work, we draw upon construal level theory and appraisal theory to propose a link between two vital elements of consumption that can influence product size preferences: the vice or virtue nature of products and types of size labeling. Three experiments demonstrate that by labeling a vice product with relative size labels (i.e., small/medium/large) and a virtue product with absolute size labels (i.e., ounces), consumer size preferences can be increased. These alignments lead consumers to experience more positive affect generated by imagining the good they are doing for their bodies (with absolute labeling of virtues) or focusing on the positive feelings of indulgence (with relative labeling of vices), leading to larger preferred sizes. Further, these effects are suppressed by increasing the ambiguity of size labeling, with ambiguous size labels leading to size preferences that appear to be based on a compromise effect (i.e., picking the middle size option).

Facing severe environmental degradation around the world, green innovation is considered as an effective way to achieve sustainable competitive advantages. How to motivate firms to engage in green innovation is becoming increasingly important for both the practice and academics. Grounded in upper echelons theory, this study establishes a link between humble CEOs and corporate green innovation. The developed theoretical framework argues that CEO humility, an important but unexplored virtue and psychological trait, has positive effects on green innovation. Furthermore, we also propose that green business strategy mediates this relationship and the successful integration of marketing and technology could strengthen strategy implementation and make being green worthwhile. Supportive evidence is found for these ideas with empirical results based on a moderated mediation analysis of a sample of Chinese manufacturing firms. These findings extend the understanding of the importance of CEO characteristics for firm-level strategies and green achievements.

The writings of Abu Ali Ibn Sina, one of the greatest minds in human history and a revered philosopher and a scholar of the Islamic world, played a significant role in the advancement of world medicine as well as philosophy, divinity, astronomy, mathematics, physics, biology, chemistry, zoology, music, literature, and other sciences, leaving a rich scientific legacy.

In Kant’s writings, we can discover four key moments in the realization of moral freedom: i) The original possibility of being free, ii) The act described by Kant as radical evil, iii) The opposite act, that is, an inner conversion to good, and, finally, iv) The long process of the self-development of virtue extending to immortality. There are further issues such as the double concept of moral evil, and practical temporality. Moral freedom is originally located (and presupposed in Kant’s transcendental deduction) in the individual, her decisions, and the maxims or principles that guide her actions, even though a community (as both a „kingdom of ends” and social reality) provides the scope wherein all this takes place and its socially and historically-situated shapes. This paper tries to systematize these crucial stages of Kant’s moral philosophy with the focus on the concept of virtue.

The article analyzes the types of "meek" and "proud" female images in the works of F.M. Dostoevsky in connection with the typologies of the images of the writer among the literary critics N.A. Dobrolyubov, V.F. Pereverzev and A.A. Gizetti. The article refers to the classical authors of the early critical understanding of Dostoevsky's works, who divided female images into two opposite types of the "meek" and "proud". At the same time, the article emphasizes the idea that in Dostoevsky's polyphonic world every literary hero has a multidimensional consciousness, which is why the direct dichotomous division into the "proud" and "meek" can only be a rough generalization. The first part of the article examines the typologies of N.A. Dobrolyubov, as well as one of V.F. Pereverzev, who creates the most ambitious and significant typology, considering female images. He sensitively notices the ambiguity and tragedy of Dostoevsky's heroines and introduces the term "the doppelgngerwoman" into the typology of female images, on the basis of which each heroine somehow contains a certain internal conflict, the solution of which in the course of a novel allows her character to develop towards one of the indicated subtypes. The second part of the article analyzes the typology of A.A. Gizetti, who in his research focuses on such type of Dostoevsky's female images as the "proud", highlighting a new, "mysterious" subtype of the Dostoevsky's proud heroine. In the performed comparison of "meek" and "proud" types of female images it is considered to distinguish positive and negative ethical meanings of them. The article formulates conclusions about the various subtypes of "meek" and "proud" characters in the writer's artistic world, and outlines the grounds for further system of understanding of meekness and pride on a scale of correlation with vice and virtue.

In the world of Islamic intellectuals, Al-Ghazali is one of the Sufistic figures who understands Islam very well. Arguments and ways of thinking about philosophy, monotheism and others were able to become a bridge for Muslims in that era. But apart from the intellectual prowess of al-Ghazali can not be separated from the criticism of his thinking. Some scholars at that time tried to criticize al-Ghazali's thoughts, especially about the hadith arguments that he used in Islamic law. Some scholars' considered that al-Ghazali used the hadith maudlu'. This is as seen in one of his monumental works, Ihya 'Ulum ad-Din, both for the purpose of at-targhib (providing motivation) and at-tarhib (scaring), and/or fadhail al-a'mal (the virtue of attitude/ behavior). It is interesting to briefly examine the epistemological framework of hadith in al-Ghazali's thought, which according to some scholars' has a tasahhul (loose) attitude in terms of hadith transmission, thus drawing criticism from some scholars and even orientalists, and the basis held by al-Ghazali in narrating and using hadiths that are af and even willing' quality, especially those related to haram and halal. However, this monumental book by al-Ghazali is considered a very great book in its era until now because it includes various types of knowledge.

This essay argues that More’s Epigrammata contains a coherent political theory that is inspired by ancient Roman republicanism. More defines “liberty” as the people’s willing obedience to virtuous leaders who rule for the common good, and he claims that popular opinion is the source of legitimacy rather than divine sanction. In doing so, More critiques the Tudor regime and presents an alternative theory of kingship based on his understanding of liberty. However, More also criticizes hereditary monarchy as such and explicitly prefers a republican regime of elected men who share authority among equal peers. This republican regime more effectively promotes the common good, but it depends upon virtue in the rulers and in the citizens. More’s satirical epigrams on virtue and vice are part of his political teaching insofar as they establish his conception of citizen virtue, which supports his republicanism.

Emergency psychiatric practice requires management of both high psychiatric acuity and high ethical complexity. Ethical dilemmas are embedded in the context and practice of agitation management, medical evaluation of uncooperative patients, and involuntary psychiatric hospitalization. Tensions between patient confidentiality and societal interests arise when obtaining collateral information, reporting abuse and neglect, and managing patients who pose a risk of harm toward others. Ultimately, attention to virtue ethics can guide emergency psychiatrists on how to carry out humane and therapeutic care while navigating the ethical principles and legal rules of the emergency psychiatric context.

In this article, the scientific and rich heritage of Eastern thinkers is focused on enriching the content of spiritual and moral education in the educational process and applying new methods in various educational processes.

This contains files for the Associated Project link that corresponds to (1) the OSF time-stamped, public registration of the overall accountability scale development plan with hypotheses for analyses (https://doi.org/10.17605/OSF.IO/J2DES) and (2) the OSF time-stamped public registration of Transcendent Accountability Scale Development Data and Materials with OSF archived files of all studies' materials and deidentified data including the IRT supplement files and report (https://doi.org/10.17605/OSF.IO/A7T6H).

Eğitimin temel hedefi, insanı doğasına uygun biçimde geliştirmektir. İslâm filozoflarının eğitim felsefeleri bu açıdan ilgiye değerdir. Fârâbî’ye göre insanın düalist yapısı ve birbirinden farklı iki özden oluşması, eğitimi de ikili bir yapı üzerine temellendirme zorunluluğunu doğurur. Dolayısıyla insanın hem bedenen hem ruhen ve birbirlerinden farklı yöntemlerle eğitilmesi gerekir. İbn Sînâ eğitimde yöntem tartışmalarına ilgi göstermez, onu temel olarak ruh eğitimi ve yalnızca metafizik eğitim kısmı ilgilendirir. Gazâlî değişken bir eğitimci tipi tasarlar ve bu değişkenliği öğretmenin eğitim anlayışına göre değil öğrencinin hazırbulunuşluğuna göre şekillendirir. Huy ve davranışlarından dolayı artık eğitilemeyecek ve kendisinden vazgeçilebilir kimseler olabileceği düşüncesi Gazâlî’ye özgü kabul edilebilir. İbn Bâcce için erdemli toplumda erdemsiz kimse bulunamaz ancak erdemsiz toplumda erdemli kimse bulunabilir fakat sahip olduğu yetkinliklerin hiçbiri erdemsiz toplumda bir yankı uyandırmaz. Erdemli kimse toplum karşısında yalnız ve gariptir. İbn Tûfeyl, düşüncesini din ile felsefeden yalnızca biri üzerine bina etmek yerine, iki disiplini bir araya getirerek en uygun düşünceye ulaşmaya çalışır. İbn Rüşd’e göre yalnızca fizik âlem hakkında bilgi sahibi olmak, bilginin künhüne sahip olmak anlamı taşımaz. Dolayısıyla bilginin tam ve eksiksiz olabilmesi için metafizik âlemi de kapsayacak bir genişliğe ulaşması gerekir. İbn Haldun içinse eğitim sanatlardan biridir, geliştirilip güçlendirilmesi bir meleke olarak işlenmesine bağlıdır ve çokça tekrar etmekle mükemmelleşir. Toplumun fert üzerindeki etkileri konusunda Gazâlî, Kindî ve İbn Haldûn’un düşünceleri ortaktır. Eğitimde bireysel farklılıkları en fazla önemseyen İslâm düşünürü ise İbn Haldûn’dur., The main goal of education is to develop people in accordance with their nature. The educational philosophies of Islamic philosophers are of interest in this respect. According to Al-Farabi, the dualist structure of man and his being composed of two different essences necessitate to base education on a dual structure. Therefore, people need to be trained both physically and spiritually and in different ways. Avicenna is not interested in the discussion of method in education, he is mainly concerned with spiritual education and only the metaphysical education part. The thought that there may be people who can no longer be educated and who can be dispensed with due to their habits and behaviors is unique to Al-Ghazali. According to Ibn Bâcce, there can be no ignorant people in a virtuous society, there can be a virtuous person in an ignorant society, but none of the competencies he possesses resonate with an ignorant society. Ibn Tufayl tries to reach the most appropriate idea by bringing the two disciplines together, instead of building his thought on only one of religion and philosophy. According to Averroes, only having knowledge about the physical world does not mean having all of it. For Ibn Khaldun, education is one of the arts, its development and strengthening depends on its cultivation as a faculty and it becomes perfect with a lot of repetition. The thoughts of Ghazali, Al-Kindi and Ibn Khaldun are common on the effects of society on the individual. The only Islamic thinker who cares most about individual differences in education is Ibn Khaldun.

Pendampingan ini mengupayakan untuk lebih mengembangkan lukisan batik “interreiligius” kontekstual Jawa agar tidak sekedar menjadi komoditi ekonomi lokal melainkan mampu memberikan kontribusi bagi pengembangan moderasi beragama di Kulon Progo dan masyarakat luas. Pendampingan ini dilatarbelakangi oleh fenomena intoleransi beragama yang perlu diantisipasi agar tidak menimbulkan konflik masyarakat. Peranan seni, dalam hal ini lukisan batik, sebenarnya sangat efektif dan strategis sebagai media penyampai pesan sekaligus mengartikulasikan nilai-nilai kebajikan agama. Batik bagi masyarakat Jawa merupakan seni yang dihidupi dan menghidupi secara komunal sosio-kultural maupun personal. Komunitas Canting Laras adalah kelompok pembatik yang awalnya menghasilkan lukisan batik kontekstual Jawa dengan fokus pada salah satu agama saja. Pendampingan dilakukan dengan metode partisifatoris. Komunitas ini diajak untuk mengembangkan diskursus teologis yang menghasilkan refleksi dan transformasi hidup beragama secara lebih esensial dan luas melalui perjumpaannya bersama konteks masyarakat. Berdasarkan proses tersebut, komunitas mampu mengartikulasikan pesan perdamaian “interreligius” melalui metode pembuatan batik yang juga selalu berkembang. Lukisan batik mereka tidak sebatas komoditi komersial melainkan sekaligus media penyampai pesan damai lintas agama yang mengusung pesan penerimaan dan penghargaan pada perbedaan yang juga secara nyata dihidupi oleh para pembatik itu sendiri (konvivial) mengingat para pembatiknya berasal dari latar belakang agama, usia, dan sosial berbeda. Keberhasilan pengabdian kepada masyarakat ini terlihat dari bertambahnya jumlah pembatik yang terlibat dan lukisan batik yang terjual. Selain itu, produksi lukisan batik interreligius dari komunitas ini semakin diakui serta memberikan inspirasi bagi komunitas lintas agama di level nasional maupun internasional

Using a theoretical framework combining the sociological concept of habitus and virtue ethics philosophy the article analyses 39 interviews with junior British Army officers and cadets to explore m...

The article is devoted to the disclosure of the species classification of obligations according to I. Kant`s doctrine. It has been studied that all obligations, in I. Kant`s opinion, can be or legal or moral. The German thinker divides obligations based on the following criteria. The first criterion is the objective attitude of the law to the obligation. These are perfect and imperfect obligations, which include the obligation to oneself and the obligation to others. The second criterion for the division of obligations is the subjective attitude to the obligated subject. The author emphasizes that the thinker also identifies the possibility of dividing the human obligations to oneself on the basis of objective and subjective criteria. According to objective criteria, obligations can be negative or positive. Negatives are those that mean only moral self-preservation. Positive obligations lead to self-improvement. According to subjective criterion, Kant divides obligations into those which concern only the human animal nature and those which concern man as a moral being. The article also draws attention to the philosopher's classification of human obligations to others into several subgroups: human obligations to others only as people; human obligations to others out of respect for them, which they deserve; human obligations to others in terms of their position. Human obligations to others only as to people are concentrated by the thinker around the phenomena of love and respect. Human obligations to others out of respect for them, which they deserve, are reciprocal, that is, the person, on the one hand, can demand respect from others, and on the other hand, this person must treat others with respect. Human obligations s to others in terms of their position should be seen not so much as obligations, but as rules that change depending on the subjects of the principle of virtue to the cases that occur in experience.

An issue to explain in cognitive science is nowadays the case of certain conditionals that people seem to deem as a priori false. Those conditionals appear to be false by virtue of semantics: the meanings of their antecedents and their consequents seem not to admit any link between them. This is a problem because, from the point of view of classical logic, they are not always false; there can be situations in which they are true (as classical logic provides, whenever their antecedents are false, those conditionals in entirety are true). There are contemporary frameworks explaining this phenomenon (e.g., the theory of mental models). However, this paper tries to make the point that the solution might be already in ancient philosophy: in particular, in Chrysippus’ logic. Thus, the paper describes in details (1) why those conditionals are controversial in classical logic and (2) the account that can be given for them from Chrysippus’ philosophy. That account is based mainly on the Stoic idea that the negation of the second clause of a conditional should not be compatible with its first clause.

Modern philosophy tends to consider human reality in more and more interdisciplinary contexts. Thanks to that, at first traditional, and now new media as well as IT, attract philosophers’ attention and provide material for thinking over a lot of so-called “eternal philosophical questions”. Among them, there are some of the broadest questions: a) catching the margins of the real; b) understanding, which phenomena and objects to constitute human might be called real. The key goal of this article is to research one of the crucial concepts, which brings us to understanding reality, – the notion of virtuality. The author of this paper outlines background of this notion, describes its characteristics and usage in modern philosophical discourse. First of all, virtual is described in its connotations to all three dimensions of time being: past, present, and future. It is argued that the notion of virtuality at first used to be “rediscovered” by Gilles Deleuze, but then it has experienced crucial changes in philosophy of the XXth and XXIst centuries. By means of that, virtual is discussed as a counterpart of the concept of reality. In particular, this article touches upon a variety of connotations between the notions of virtuality, reality and actuality. It also shows the context of juxtaposition of the aforementioned notions. What is more, this paper reveals moral aspects of virtuality both in transcendental and as immanent senses. This article shows the background of indistinguishability for “real” and “virtual”. Finally, it is stated that in the situation of so-called “substituted reality” the multiplicity of connotations of the notion of virtuality ought to be used to rediscover the notion of reality itself., Сучасна філософія тяжіє до осмислення людської дійсності у дедалі ширших міждисциплінарних контекстах. Спочатку традиційні, а віднедавна й інтернет-медіа та інформаційні технології опинилися у полі зору філософів та стали джерелом для переосмислення чималої кількості так званих вічних філософських запитань. Серед них зокрема і найширші, як-от усвідомлення меж реального та розуміння, які саме явища й речі з тих, що конституюють людське, можна вважати реальними. Цю статтю присвячено дослідженню одного з понять, що є ключовим для осмислення реальності, – поняттю віртуальності. Авторка висвітлює його витоки, особливості і специфіку вжитку в сучасному філософському дискурсі. Зокрема, показано конотації віртуального з усіма трьома часовими вимірами: минулим, теперішнім та майбутнім. Наголошено, що поняття віртуального спочатку було «перевідкрите» Жилем Дельозом, а потім пережило ще низку сутнісних змін у філософії ХХ–ХХІ століть. Тож віртуальне розглянуто як контрагент реального. Зокрема, у статті приділено увагу різноманітним конотаціям між поняттями віртуальності, реальності та фактичності. Крім того, розкрито моральні аспекти віртуальності – як у трансцендентному, так і в іманентному сенсі. Висвітлено підґрунтя для нерозрізнюваності «реального» та «віртуального». Зроблено висновок про те, що в ситуації так званої підміни реальності різноманіття конотацій поняття віртуальності може бути використане для перевідкриття вже самого поняття реальності.

As organizations take on grand challenges in gender equality, anti-racism, LGBTQ+ protections and workplace inclusion, many well-intentioned individuals from dominant groups (e.g., cisgender men, Caucasian, heterosexual) are stepping forward as allies toward under-represented or marginalized group members (e.g., cisgender women, People of Color, LGBTQ+ identified employees). Past research and guidance assume an inevitable need for external motivation, reflected in the ‘business case’ for diversity and in top-down policies to drive equity and inclusion efforts. This qualitative study explored internal motivations in the form of morally-motivated virtues of 25 peer-nominated exemplary allies serving in leadership positions. In-depth life/career story interviews were used to identify the virtues that supported their allyship journeys. Findings demonstrated that they tapped into several virtues that served distinct functions in a 4-stage allyship development process: Stage 1 - Energizing psychological investment (compassion, fairness); Stage 2 - Thinking through allyship-relevant complexities (intellectual humility, perspective-taking, wisdom); Stage 3 - Initiating action (prudence, moral courage, honesty); Stage 4 - Commiting to allyship (perseverance, patience). We call this the ‘EThIC model of virtue-based allyship development.’ This study has implications for theory and research on a virtue-based approach to diversity, equity, and inclusion.

The idea of autonomy, presented as Kant’s main achievement in the Groundwork and the second Critique, is hardly present in the ethics of the “Doctrine of Virtue”. Against Pauline Kleingeld’s recent...

Artykuł dotyczy obrazowania i koncepcji cnoty w cyklu poetyckim Vade-mecum. Przedmiot analizy stanowią utwory, w których mamy do czynienia z bezpośrednimi nawiązaniami do tej problematyki (Larwa, Fatum, Ironia, Zawody, Centaury, Królestwo, Cnót-oblicze, Bohater, Ideał i reformy, Fortepian Szopena), jednak widzianymi w kontekście całego dzieła pisarza i sytuowanymi na tle starożytnej, greckiej i rzymskiej, oraz chrześcijańskiej refleksji aretologicznej. Poetycka aretologia Norwida pozostaje w ścisłym związku z wymienionymi tradycjami, podlega również inspiracjom literackim (zwłaszcza Homer, Prudencjusz, Dante), a także artystycznym (ikonografia cnoty). Jak dowodzą przeprowadzone analizy, wątek aretologiczny, obejmujący przede wszystkim refleksję nad takimi cnotami, jak męstwo, umiarkowanie, sprawiedliwość i kalokagathia, jest ważnym czynnikiem spójności Vade-mecum (na poziomie kreacji podmiotu dzieła, w epickiej płaszczyźnie cyklu, w obrębie problematyki antropologiczno- etycznej). Jest to zespół zagadnień pozwalających lepiej zrozumieć Norwidowską koncepcję poety-moralisty oraz Norwidowską diagnozę kryzysu człowieczeństwa w XIX wieku. this article discusses the concept and imagery of virtue in norwid’s cycle of poems Vade-mecum, focusing on lyrical pieces that refer directly to this subject ("larwa" [the larva], "Fatum" [Fate], "ironia" [irony] ,"zawody" [disappointments], "centaury" [centaurs], "królestwo" [kingdom], "cnót-oblicze" [Face-of-Virtues], "Bohater" [Hero], "ideał i reformy" [ideal and reforms],"Fortepian szopena" [chopin’s piano]). they are nevertheless considered in the light of his entire body of work and on the backdrop of ancient - greek and roman - as well as christian aretology. norwid’s poetic study of virtue remains closely connected with these traditions, but is also inspired by literature (especially Homer, prudentius and dante) and art (the iconography of virtue). As analyses demonstrate, an aretology that involves reflection on virtues such as valour, moderation, justice and kalokagathia constitutes an important factor that binds together Vade-mecum at the levels of the development of the lyrical subject, the epic dimension of the cycle, as well as the anthropological and ethical issues it raises. these questions facilitate better understanding of norwid’s concept of a poet-moralist and his diagnosis regarding the crisis of humanity in the nineteenth century.

Vaiśesikas are realist philosophers of classical India. They admit time (kāla) as a ubiquitous real substance. In this paper, our aim is to discuss such a determination of time following sixth century Vaiśesika scholar Praśastapāda and a few of his interpreters, Vyomaśivācārya and Udayanācārya. This paper is an effort to state realist philosophers’ understanding of time and also to highlight how in classical Indian tradition, interpretations paved the way for proving the reality of time. The application of logical methods by the Vaiśesika interpreters is also worth studying. These methods show the internal development occurring in the system of Vaiśesika. Praśastapāda stated different notions like priority etc. (paratvādi) as the linga or hetu of kāla. Vyomaśiva and Udayana have established this statement of Praśastapāda as the laksaņa of kāla by virtue of different forms of inference.

Imagine advanced computers that could, by virtue merely of being programmed in the right ways, act, react, communicate, and otherwise behave like humans. Might such computers be capable of understanding, thinking, believing, and the like? The framework developed in this paper for tackling challenging questions of concept application (in any realm of discourse) answers in the affirmative, contrary to Searle’s famous ‘Chinese Room’ thought experiment, which purports to prove that ascribing such mental processes to computers like these would be necessarily incorrect. The paper begins by arguing that the core issue concerns language, specifically the discourse-community-guided mapping of phenomena onto linguistic categories. It then offers a model of how people adapt language to deal with novel states of affairs and thereby lend generality to their words, employing processes of assimilation, lexemic creation, and accommodation (in intersense and intrasense varieties). Attributions of understanding to some computers lie in the middle range on a spectrum of acceptability and are thus reasonable. Possible objections deriving from Searle’s writings require supplementing the model with distinctions between present and future acceptability, and between contemplated and uncontemplated word uses, as well as a literal-figurative distinction that is more sensitive than Searle’s to actual linguistic practice and the multiplicity of subsenses possible within a single literal sense. The paper then critiques two misleading rhetorical features of Searle’s Chinese Room presentation, and addresses a contemporary defense of Searle that seems to confront the sociolinguistic issue, but fails to allow for intrasense accommodation. It concludes with a brief consideration of the proper course for productive future discussion.

In Secretary for Justice v Tong Wai Hung [2021] HKCA 404, the Hong Kong Court of Appeal affirmed that the doctrine of joint enterprise, as a matter of statutory construction, is applicable onwards to the offences of unlawful assembly and riot under the Public Order Ordinance (Cap. 245), and physical presence at the crime scene is not a pre-requisite to establish liability. The Court argued that such an interpretation strikes a balance between public order concerns and the need to avoid the risk of over-charging. This note contends that the Court of Appeal’s decision will risk exposing numerous citizens, who can hardly be said to share culpability comparable to that of the actual and principal perpetrators of unlawful and riotous assemblies, to prosecution and conviction on questionable legal and evidential basis.

When schools shut down in Ontario during the COVID-19 Pandemic, many voices chimed in to discuss where children should be. However, children’s voices were largely missing from these discussions by virtue of being excluded by those in charge. Under the United Nations Convention on the Rights of the Child (1989), children are granted the right to express themselves, have that expression be taken seriously, and to be given information on matters that concern them. By conducting an analysis of the Ontario Government’s Back-to-School Plan and announcements, I argue that the developmental and economic framing of the decision to return to school denied children their expression rights guaranteed under the UN-CRC. The Ontario Government missed a vital opportunity to value children as full human beings with integral experiences. I conclude by arguing that it is imperative that the Government commits to using a rights-respecting approach to all policy and programming with potential to impact children or childhood.

The history of the Banū Marīn of the kingdom of Fez (seventh–ninth/thirteenth–fifteenth centuries) cannot and should not be reconstructed without a gender perspective which gives the women of this dynasty a place within its historic discourse. They played a key role in the political and religious legitimacy of the rulers, as reflected by the Banū Marīn historiography which, mirroring the idiosyncrasy of medieval Berber societies, afforded its women a visible space. However, as it was always subject to the clear interests of male political-religious legitimacy, this space for visibilisation is worthy of analysis. This study examines the different profoundly religious behaviour and capabilities which the chronicles assigned to different royal Merinid women, as related in the various anecdotes transmitted in their pages. Additional analysis is carried out on how these model characterisations aimed to increase the aura of spirituality of the amīrs, influenced by their close relationship and everyday contact with these women.

Focused on the construction of innovation and entrepreneurship education ecosystem guided by “Fostering Virtue in Education,” colleges are grounding efforts in the new development stage, applying the new development philosophy, and creating a new framework of development. Under China's new era, fostering character and civic virtue is the due meaning of innovation and entrepreneurship education in higher education. Adoption of this strategic approach accelerates the transformation of economic development mode, and build an innovative country. It is also an education strategy which can improve the quality of talent training and innovation & entrepreneurship education. An important way to promote the all-round development of university students is to implement the core measures of increased employment by entrepreneurship and the full employment of graduates, which is related to the fundamental issue of “who to cultivate, how to cultivate and for whom to cultivate.” In the new era, innovation and entrepreneurship education in colleges and universities should be based on the local conditions, respond to the needs of the times, connect with the national development strategy, grasp the correct development direction, become an important force to promote the national economic development and social harmony and progress, cultivate the new force of “mass entrepreneurship and innovation” in line with the requirements of the times and the country, and realize the transformation of university functions and missions. To carry out the fundamental task of talent cultivation in universities.

Big Tech knows it has an ethics problem. From algorithmic systems that deliver biased and inequitable outcomes (Sweeney, 2013; Buolamwini and Gebru, 2018; Noble, 2018; Abid et al., 2021; Phan and W...

Neil Levy mounts two arguments against Robert Kane’s influential libertarian theory. According to the first, because Kanean self-forming actions are undetermined, there can be no contrastive explanation for why agents choose as they do rather than otherwise, in which case how they choose appears to be a matter of luck. According to the second, if one grants Kane the claim that agents are responsible for their undetermined choices in virtue of the fact that they made efforts of will to choose them, the fact that agents engage in dual efforts of will leads to an implausible doubling of the agent’s responsibility. We defend Kane from both objections. We argue against the first by clarifying the nature of contrastive explanation in the context of Kane’s theory and we argue against the second by showing that the kind of doubling of responsibility implied by an agent’s dual efforts of will is, in fact, innocuous.

In Tess of the d’Urbervilles Hardy’s non-conformist views are evident through the dialectic of negation which opposes institutionalized codes, and rejects the stereotypical Victorian concepts of femininity. He hovers over Tess like a stricken father, and presents her as an innocent victim, yet he has not been able to save her from her pre-destined death. His endeavours to create a Utopian society and change the cultural logos in regards to sex and gender, have been hampered by various forms of repression from editors, reviews, publishers and supporters of “the purity movement”. In his attempt to avoid the trauma of rejection, he made substantial expurgations and revisions of the original text, but the tragic death at the end of the book shows that the prevailing ideology, and excessive prudishness of supporters of the league of virtue have outweighed his perceptions and defeated his liberal concepts.” His frustration, bitter experience, and the unpleasant attacks waged on him and his works, were apparently influential in making him cease writing novels.

The governance system of "three integration governance" reflects the organic relationship of mutual supplement and restriction among autonomy, rule of law and rule of virtue. The governance system of "three integration governance" is not only the inevitable requirement of China's modern rural development, but also an important path to realize China's rural green development. The governance system of "three integration governance" provides multiple subject forces, legal system guarantee and spiritual and cultural power for the smooth implementation of China's rural green development. Discussing China's rural green development from the "three governance integration" rural governance system not only has important theoretical value, but also has a far-reaching practical impact on solving the practical problems faced by China's rural green development.

In the past few years, the ethical ramifications of AI technologies (in particular data science) have been at the center of intense debates. Considerable attention has been devoted to understanding how a morally responsible practice of data science can be promoted and which values have to shape it. In this context, ethics and moral responsibility have been mainly conceptualized as compliance to widely shared principles. However, several scholars have highlighted the limitations of such a principled approach. Drawing from microethics and the virtue theory tradition, in this paper, we formulate a different approach to ethics in data science which is based on a different conception of “being ethical” and, ultimately, of what it means to promote a morally responsible data science. First, we develop the idea that, rather than only compliance, ethical decision-making consists in using certain moral abilities (e.g., virtues), which are cultivated by practicing and exercising them in the data science process. An aspect of virtue development that we discuss here is moral attention, which is the ability of data scientists to identify the ethical relevance of their own technical decisions in data science activities. Next, by elaborating on the capability approach, we define a technical act as ethically relevant when it impacts one or more of the basic human capabilities of data subjects. Therefore, rather than “applying ethics” (which can be mindless), data scientists should cultivate ethics as a form of reflection on how technical choices and ethical impacts shape one another. Finally, we show how this microethical framework concretely works, by dissecting the ethical dimension of the technical procedures involved in data understanding and preparation of electronic health records.

The first part of this essay argues that the very structure and ordering of Thomas Aquinas’ Summa Theologiae manifests a departure from the typical theological position of his time regarding natural acquired virtues. Resting on a conviction that grace presupposes nature, Aquinas uniquely holds that natural virtues perfective of human nature can be acquired prior to grace, which can be elevated and incorporated by grace into the properly Christian life. The second part of this essay offers a case study of the virtue of patience that illustrates the argument of the first part of the paper.