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The aim of this article is to put forward suggestions for educating the virtue of humility in adolescence. We analyze the proposal of June Tangney, who distinguishes six traits that we have grouped into the inner dimension, related to self-knowledge, and the outer dimension referring to the relationship with others and with the universe. These six elements are analyzed in a different order for educational intervention in the classroom. The educational strategies outlined can serve as a reference to facilitate the acquisition of humility, which implies the improvement of interpersonal relationships and self-knowledge. [ABSTRACT FROM AUTHOR]

In this article I offer an analysis of the moral dimension of Epicurean hedonism, based on two constitutive moments: 1) Epicurus' revaluation of pleasure, and 2) the progressive transition from foolishness to wisdom in the pleasurable life. The first moment considers the reassessment of the identification of pleasure with evil, and the opposition to virtue, in order to examine the basis of the rational and moral foundation of Epicurean hedonism. The second one analyzes the task of reshaping the disposition of the soul through exercises for the cultivation of pleasure directed towards the good. [ABSTRACT FROM AUTHOR]

This article aims to criticize the traditional historical-biographical approach in the exegesis of the work of Francesco Petrarca, to propose, instead, the application of some properly poetic analysis tools, thus emphasizing the need for a reading that pays more attention to this type of function, rather than to the referential one, cause of many misunderstandings and an important loss of meaning that affects the entire Petrarchan message. To do this, the article will focus on proper names, a very common constituent element in the works of the poet of Arezzo, and knots of a semantic structure that is connotative, rather than denotative. An approach, that is, that disagrees with most interpretations, always oriented towards the consideration of them as mere referents of historical identities. Among these names, the poet's own name takes a special value, as it should, which far from being the simple referential identification between writer, author, narrator, and protagonist, turns out to be rather the seed of a vast and articulated mythopoetic construction, precise vehicle of an important part of the poetic message that the author bequeaths to posterity and that holds to virtue and ethical and moral improvement. [ABSTRACT FROM AUTHOR]

Among the basic elements of Immanuel Kant's ethics, stand out the categorical imperative as the main reason of ethical determination, its appeal to the capacity to judge, and the possibility of considering Kantian ethics of duty also as a model for the formation of character and therefore also as virtue ethics. Kant's approach is productive even in ethical proposals that differ from him in what could be called his "material ethics". Finally, it is shown how contemporary ethical discussion cannot do without the insights offered by the philosopher of Königsberg. [ABSTRACT FROM AUTHOR]

La pandemia de COVID-19 nos ha permitido reconsiderar los conocimientos generados desde la discapacidad y la enfermedad asumiendo estas experiencias y saberes como una virtud. El hecho inusual de que la condición de vulnerabilidad y los cuidados se han puesto en el centro propone un nuevo punto de partida para reconfigurar el modelo político, económico y social y constituir las bases de un sistema comprometido con la diversidad, la sostenibilidad y la interdependencia. Debemos crear realidades inclusivas en las que los relatos generados desde colectivos minoritarios, como aquellos afectados por la enfermedad o la discapacidad, sean reconocidos y considerados. Para que este reconocimiento sea efectivo debe existir una estructura que fomente y estimule el desarrollo de narraciones y representaciones desde las propias voces afectadas, así como un compromiso en la preservación, difusión y visibilización de estas narraciones, promoviendo, por tanto, su concienciación e integración en la sociedad.

¿Está suficientemente presente el deseo en la Divina Comedia para tomarlo en consideración? ¿Es realmente la purificación del deseo el núcleo del Purgatorio dantesco? Con estas dos preguntas queremos iluminar el tema del deseo en el poema dantesco. La disertación se enmarcará en el sentido de desiderium aportado por santo Tomás en su Tratado de las pasiones (S. Th., I-II, q.22-48) y en las cuestiones relativas a las potencias del alma (S. Th., I, q.78-80). Con el marco tomista como referencia, estudiaremos la purificación del deseo, especialmente del racional, y la entenderemos como el proceso de ordenación y desvelamiento del deseo último del hombre: contemplar a Dios cara a cara. Para ello, destacaremos la ayuda de la virtud y de la educación de la mirada como dos factores fundamentales para culminar el ascenso por la montaña de la purificación y permitir al alma alcanzar la cumbre de sus deseos en el Paraíso. Como conclusión, señalaremos que la purificación del deseo ilumina nuestra naturaleza y permite lograr la unión real entre Dios y su criatura.

In this article the author proposes to review the Kantian idea of virtue, its relationship with duty, with reason and with the moral feeling: respect. The ideas of sanctity and perfection are also reviewed as a reference for two sides of the same duty and their role as guides of the faculty of judgment, demonstrating the unitary character of Kantian ethics. [ABSTRACT FROM AUTHOR]

A desired social organization by which a philosophical theory is erected on political matters appears in Plato as a question of moral order that finds its nature in the apprehension of virtues. Reason rules over the soul, whose desiderative condition is prone to loss of virtue, and there is nothing more contrary to the order of oneself than being dominated by pleasures. However, pleasure, despite its abject characterization as a connatural sensation, points to virtue under an adequate training in its use. For this reason, and because of the many functions that pleasure (ἡδονή) has in the Corpus Platonicum, it is necessary to pay attention to its meaning in Plato’s educational-political project. [ABSTRACT FROM AUTHOR]

The article studies classical republicanism in its catholic aspect within the patriotic discourses between 1824 and 1853. It postulates that it was understood not only as the antithesis of the monarchy, but also as a path towards virtue, the foundation of the political community. He proposes that this tradition was closely interrelated with Christianity. In addition, it shows that this Catholic republicanism is verifiable in the political culture and is not limited to prominent politicians or eminent theorists. He goes primarily to civic oratories, and relies on other sources such as brochures, newspapers and speeches of various kinds. [ABSTRACT FROM AUTHOR]

Music has been present in education for centuries, expressed differently in societies in different times and places, among which it is worth mentioning Classical Greece. Some of its philosophers and pedagogues emphasised the positive effect of musical education on human character. The objective of this article is to demonstrate the educational potential of music, as well as the relationship that exists between learning to play an instrument and character education. Based on the analysis of two key works from the Aristotelian corpus, the Politics and the Nicomachean Ethics, a viable virtue ethic can be created that focuses on craftsmanship. The idea of the craftsman proposed by Richard Sennett provides a guide for finding a method for musical practice where instrumental proficiency is at the heart of learning and the educational process. This shows how music education, in general, and learning an instrument, in particular, share a goal with character education: the comprehensive education of human beings. Learning music has the capacity to influence character by creating and reinforcing habits and virtues with a view to excellence and human flourishing. Through a concept of music practice based on craftsmanship, music and education can be used to influence the individual positively. In this way, certain practices and behaviours present in the Western tradition of music education can be redirected. Despite the fact that there are numerous ways to experience music, instrumental practice is recommended as the main one given the organological condition of music. As Aristotle's practical philosophy emphasises praxis and music is essentially a human activity, it can be concluded that music education using instrumental practice has an influence on the multiple dimensions of an individual's education and in constructing a community that shares the ultimate goal: flourishing. [ABSTRACT FROM AUTHOR]

Recent attention to character formation as the key to moral education has also regarded personal and fictional role models as appropriate means to this end. Moreover, while one may have grave reservations about the influence of personal role-models (perhaps upon the young by those they happen to admire), serious fiction has often been considered an inspirational source of moral example. Still, while this paper ultimately mounts a defence of the moral educational potential of literature, it is also concerned to press two significant reservations about any and all attention to fictional character as a means to such education. First, since the ultimate meaning of any fictional character and conduct is largely, if not exclusively, confined to their narrative contexts, we should not suppose them to have any direct role-modelling application to the affairs of human life beyond such contexts. Second, and more significantly, since morality is also ultimately more than and/or not entirely reducible to the contingencies of human character, attention to either fictional or real-life character must anyway fall somewhat short of full moral education. [ABSTRACT FROM AUTHOR]

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El objetivo del presente artículo es plantear sugerencias para educar la virtud de la humildad en la adolescencia. Para ello se analiza la propuesta de June Tangney, quien distingue seis rasgos que hemos agrupado en la dimensión interior, en relación con el autoconocimiento, y la dimensión exterior, referente a la relación con otros y con el universo. Se analizan estos seis elementos proponiendo un orden para una intervención educativa en el aula. Las estrategias educativas señaladas pueden servir de referencia para ayudar en la adquisición de la humildad, lo que implica la mejora de las relaciones interpersonales y el autoconocimiento.

En la actualidad los estudios de joyería están cobrando cada vez más importancia. Las alhajas no solo servían para mostrar el poder que tenía su dueño, sino que contenían información acerca de los intereses y la personalidad de quien lo llevaba. Estas fueron utilizadas como un instrumento de prestigio por las élites. Desde fechas tempranas las mujeres comenzaron a usarlas para subrayar sus cualidades, apareciendo en estos pequeños objetos preciosos alusiones al carácter de su dueña. Uno de los motivos que comenzó a cobrar fuerza en las alhajas fue la representación de una virtud: la Prudencia. Aunque los tipos iconográficos de la Prudencia han variado con el paso del tiempo, su presencia en joyeles, pinjantes o insignias de sombrero aluden a la virtud de su portadora. Así, mediante las piezas que han llegado hasta la actualidad podremos analizar el papel que cumplieron.

Siguiendo la distinción tripartina en el hombre entre naturaleza corpórea, esencia y acto de ser personal, se trata de la virtud de la pureza o castidad y sus anejas, el pudor y la modestia, con referencia al cuerpo humano, a la voluntad y al corazón o intimidad humana siguiendo el pensamiento de L. Polo.

Ce texte interroge le penchant au conformisme et à l’hypocrisie sociale qui forment le terreau indispensable de toute dérive totalitaire. Le pouvoir totalitaire dicte de nouveaux codes de conduite en société. L’idéologie fige les discours dans un délire collectif de type paranoïaque. Les réactions sectaires se font toutes au nom de « vertus » : le « bien commun », « l’altruisme », la « responsabilité », activant dans le psychisme humain l’idéal narcissique du sauveur. Toutes ces supposées vertus ont une seule et même fonction : culpabiliser le citoyen, qui n’est jamais assez responsable ou altruiste », qui ne se sacrifie jamais assez pour le « bien commun ». Le citoyen trouve ainsi son confort et sa gratification narcissique dans la gloire de participer à une « œuvre supérieure » pour lequel il se sacrifie. L’article analyse le rituel d’initiation pour cimenter la culpabilité commune et entraîner une aliénation à un délire collectif, dans lequel il s’agit de faire taire au nom de la vertu.

El artículo estudia el derecho de prelacía a partir del tratado de Juan Zapata y Sandoval y los memoriales de Luis de Betancurt y Figueroa y Vasco Jacinto de Contreras, para analizar cómo este fue un argumento que, reivindicando a los naturales de la tierra, respaldó los pedidos de mayores nombramientos eclesiásticos en episcopados y catedrales de los «hijos de las Indias» en el siglo XVII, e influyó en la obra Política Indiana de Juan de Solórzano Pereira.

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El presente escrito de investigación se enmarca en la pregunta por cómo entender e interpretar al Filósofo Rey en La Exposición de la República de Platón (ERP). Lo anterior está conectado con otra pregunta relevante, que consiste en interrogar por las diferencias que se juegan entre Platón y Averroes en lo relativo al tópico en disputa. Aquí se buscan fundamentalmente dos cosas, a saber, por un lado, considerar algunas diferencias fundamentales que exhiben tanto Platón como Averroes en su interpretación del Filósofo Rey en la conformación y gobierno de una sociedad virtuosa; por el otro, obtener una caracterización precisa de las influencias y concepción que posee Averroes en lo tocante a la figura del Filósofo Rey. De este modo, será posible obtener como rendimiento una reflexión que permita visualizar que la práctica del comentario averroísta no es tan solo reproducir lo que determinados pensadores ya han sostenido, sino que, por medio de dicho dispositivo, es posible articular aportes sustanciosos para hacer frente a problemas concretos o temas en común que han aquejado a pensadores de tradición filosófica.

En este trabajo se examinan las estrategias discursivas de la literatura de Cervantes y Gracián en torno a la formación del sí mismo y el estatuto del mundo en su sentido metafísico. Conceptos tales como «valor» y «corazón” debieran ser leídos desde una perspectiva ética que delimita esencialmente la constitución del ser humano y de su mundo. Estas estrategias muestran cómo se suelen abordar teóricamente los inicios de la Modernidad desde sus últimas consideraciones (propias del idealismo alemán) y cómo tal vínculo debe ser reconsiderado.

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Este ensayo cuestiona una imagen popular del yoga como algo amoral, anti-analítico, o a-racional e indaga sobre la relación exacta entre meditación yóguica, pensamiento o razonamiento lógico-analítico y las virtudes prácticas morales y sociales.

Advirtiendo la relevancia del concepto de salud psíquica, se propone una definición formal del mismo, fundamentada en la filosofía de santo Tomás de Aquino. Se comprende, así, como una disposición aptitudinal ordenada del apetito sensitivo, como parte en cuanto parte de la operación voluntaria. Tal definición permite comprender la salud psíquica en su especificidad, como perfección de la dimensión sensible superior, distinguiéndola, por un lado, de la salud corpórea y, por otro, de la virtud. A la vez, ella permite establecer un diálogo fecundo con tales realidades en orden a alcanzar la madurez humana.

Las exhortaciones presentes en Recuerdos de Jenofonte, Eutidemo de Platón y Protréptico de Aristóteles invitan a una filosofía que se caracteriza por el cuidado de la virtud, el alma educada, que alcance la sabiduría, la cual, aunque se proyecta a la naturaleza y lo divino, no es sólo teórica, sino también práctica, logrando la ‘eupraxía’, que se despliega en el resto de nuestras artes, incluida la política, y en compañía de los amigos, nutriéndose del ejemplo de Sócrates, o del prudente. Esta ‘kalokagathía’ es el campo de una vida buena al que invita la filosofía, prometiendo la felicidad.

This paper presents a systematic review of scientific articles on friendship and character education (CE) published between 2007 and 2021. It seeks to identify the dominant theories from which CE is approached, how friendship is understood in the studies, and what specific relationship is built between friendship and character; in other words, the extent to which it is posited that friendship can be harnessed to acquire virtues. Results indicate a prevalence of a psychological approach to CE, linked to an instrumentalist perspective on friendship, which associates it with certain benefits. However, this approach is closely followed by a philosophical–moral view that understands friendship as a good in itself and, consequently, highlights its humanizing potential. The Aristotelian framework for understanding friendship and character stands out within this approach. The relationship between friendship and character in the selected articles is explored through 5 categories that emerged in the analysis: 1) friendship for character; 2) character for friendship; 3) friendship and transgressions; 4) teachers’ and students’ perceptions of the influence of friendship; and 5) analysis of programmes that include friendship in the curriculum. [ABSTRACT FROM AUTHOR]

No one questions the fact that technology has colonized various aspects of our lives. We make use of technology in our work in a great variety of professional fields, in establishing our social relationships or in order to look for on-the spot information. This new digital world generates different reactions, which del range from pessimism arising from the risks provoked by a certain confusion, perplexity and, at times moral blockage, to an optimistic outlook based on the possibilities the digital world offers for human development. This article is centred at the intersection of these two viewpoints and aims to examine whether the digital world demands a new paradigm of virtues — a substantial change — or whether it simply requires an updating of the classical pattern of virtues to the new circumstances produced by technological change. The article will set out some of the principal characteristics which are provoked by the almost total presence of technology in our lives and will focus on the virtue of critical thinking, which has become especially necessary in view of problems of infoxication, post-truth or the more and more common methods of online fraud and abuse. After analysing these aspects and the limits of technology and of the digital paradigm, we argue that in the present-day context there are no elements which are incompatible with the classical conception of the virtues. It is certainly true that new challenges will emerge in character education in view of students’ immersion in the use of IT and that this situation will mean that certain virtues will require special reappraisal; such will be the case of critical thought, responsibility and the protection of privacy. However, there is no reason to suppose that the pillars of Aristotelian ethics have been in any way altered or have become obsolete. We defend the idea that an updating and adjustment to a demanding new context is preferable to any really substantial change, since the foundation and objectives of the ethics of virtue remain unchanged in the digital world. [ABSTRACT FROM AUTHOR]

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El perdón ha sido estudiado en los últimos años desde diferentes perspectivas. El interés en este tema se explica por la necesidad de abordar estrategias de desarrollo personal e interpersonal. Si bien, las aproximaciones que se han hecho son insuficientes para una comprensión del perdón en toda su hondura. Por ello, el objetivo de este artículo es mostrar el fundamento antropológico del perdón desde Hannah Arendt y Leonardo Polo, así como las repercusiones educativas que tiene esta virtud en el crecimiento personal. El perdón, entendido como virtud, cobra especial relevancia y se destaca que no es únicamente un acto reparador, sino también regenerador de la persona. Se realiza una búsqueda bibliográfica de los principales autores contemporáneos que lo comprenden así, asumiendo ambas dimensiones del perdón -reparador y regenerador-, entre los que se encuentran Paul Ricoeur, Jacques Derrida y Emmanuel Levinas. El trabajo profundiza en la propuesta de Hannah Arendt y en la antropología trascendental de Leonardo Polo por el interés de sus aportaciones al respecto y las repercusiones de carácter educativo que sugieren, en concreto, en torno al desarrollo personal con la adquisición de la virtud. En definitiva, el pensamiento de ambos autores sugiere la concepción del perdón como una virtud que contribuye al crecimiento personal y favorece las relaciones interpersonales.

En el siglo IV entre los Padres del Desierto se desarrolla una práctica espiritual cuyo fundamento está en la ascesis como vía de encuentro con Dios. Entre los cristianos que abandonan las grandes urbes se fueron constituyendo una serie de comunidades que van adoptando una forma de vida retirada que persigue establecer una relación directa con la divinidad gracias a una delicada tarea que compagina, por un lado, la búsqueda en la interioridad de una armonía con Dios, y, por otro, un habitar la creación desde la perspectiva de ser una criatura salida de las manos de Dios mismo. En la soledad, en el silencio y en la quietud tendrá lugar un proceso de iluminación que revela toda una serie de perfiles éticos y estéticos originarios que hacen que el ser humano pueda soñar con alcanzar la plenitud de una vida buena, de una vida que aspira convertirse en reflejo de la justicia, de la paz y del amor de Dios.

Este trabajo distingue entre tres tipos de experiencia psicológica: deseos que son estimulados por el placer; emociones como la cólera, la gratitud, la vergüenza y también el miedo, que implican valoraciones, ya sean pragmáticas o éticas; y abatimiento o athumia, que es inducida por una sensación de impotencia y aporía. La primera de ellas se rige por el autocontrol, enkrateia o sôphrosunê, como la virtud correspondiente. Las emociones están sujetas a un mecanismo psíquico diferente, que implica una evaluación adecuada de las condiciones que las provocan. Finalmente, el desaliento o athumia constituye otra categoría más, como un estado de pasividad, de pérdida de agencia.

The recent evolution of human work seems to signal a change of epoch that presents a challenge for theology. We urgently need a theological reflection that contributes, together with the other sciences, to addressing the challenges of contemporary work from a fully human perspective. This article justifies and presents a research project on recent theology of work which constitutes a starting point for the task mentioned. The article begins with a description of the present labor situation in the world and future prospects. Then, in the second part, it presents a preliminary review of recent theological literature in the fields of dogmatic, biblical, moral, and spiritual (practical) theology, pointing out possible avenues for further exploration. Some theological categories that can help respond to current challenges are suggested. [ABSTRACT FROM AUTHOR]

Se propone una nueva hipótesis sobre el origen de la filosofía occidental según la cual, ésta se originó a partir de las actividades atléticas tal y como venían practicándose en el período arcaico. Para ello se muestra (sección II) la relevancia de las actividades físicas (atléticas y militares) en el período arcaico, posteriormente (sección III), se argumenta que los principales conceptos de la filosofía clásica se originaron en el contexto atlético. Finalmente (sección IV), se argumenta que dichos valores físicos fueron moralizados vía el intelectualismo socrático durante el período clásico, dando origen a la reflexión filosófica tal y como la conocemos hoy en día; transformación que derivó en la sobrevaloración de las actividades intelectuales en detrimento de las físicas, operando así, una inversión axiológica en el mundo helénico.

This work distinguishes between three types of psychological experience: desires that are stimulated by pleasure; emotions such as anger, gratitude, shame, and also fear, which involve valuations, whether pragmatic or ethical; and despondency or athumia, which is induced by a sense of helplessness and aporia. The first of these is governed by self-control, enkrateia or sôphrosunê, as the corresponding virtue. Emotions are subject to a different psychic mechanism, involving a proper evaluation of the conditions that provoke them. Finally, despondency or athumia constitutes yet another category, as a state of passivity, of loss of agency. [ABSTRACT FROM AUTHOR]

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