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Care has increasingly been promoted as an element of successful management practice. However, an ethic of care is a normative theory that was initially developed in reference to intimate relationships, and it is unclear if it is an appropriate normative standard in business. The purpose of this review is to bridge the social scientific study of care with philosophical understandings of care and to provide a theoretical justification for care as a managerial value. We review the three different forms of care advanced by the ethics literature: caring relations, organizational care, and care as a virtue. We compare these forms of care to the management litertature. In doing so, we integrate what has previously been a scattered, yet growing, body of research on care. Our review of the literature reveals that care has increasingly been studied in management in relation to an ethic of care. Yet, many of the properties of care have also played a role in other established research domains (e.g., leadership). We discuss and critique the management and ethics literatures on care, paying attention to areas of agreement or disagreeement between the two. We go on to provide a normative justification of care as a value in business. Finally, we close by suggesting directions for future research. [ABSTRACT FROM AUTHOR]

Introduction Method Results Positive psychology and virtue ethics traditions suggest that virtue development is a pathway to well‐being, but few studies have examined how psychotherapy in naturalistic settings contributes to clients' virtue engagement.This study was conducted at a community mental health clinic specialising in contemporary relational psychotherapy (CRP) in the northeast United States. The embedded, explanatory mixed method design included (a) longitudinal mixture‐modelling to identify clients showing gains in relational virtue engagement over time, and (b) interviewing a subsample (N = 15) of these clients.Our findings suggest that virtue engagement in CRP emerges (a) within the dynamic conditions of the alliance and (b) through holistic attunement to clients' identities, experiences, mental health and growth in capacities that promote wisdom and flourishing. Clinical and research implications and future research directions are discussed. [ABSTRACT FROM AUTHOR]

Travelling abroad and seeking healthcare beyond the national healthcare system is a reality for many patients, and a whole industry has evolved around medical travel over the last decades. Transnational healthcare is highly mediated, and different sorts of facilitators contribute to making medical travel more feasible and comfortable for international patients. However, the negotiation of different options, interests, and values around care is challenging, ethically complex, and compounded by the transnational context. This paper draws on care ethics to discuss the ways in which complexities around care are being negotiated through practices of medical travel facilitation between Oman and India. To do so, the paper analyses the process of selecting a healthcare provider abroad – one of the critical moments of mediating medical travel – in detail, with special attention to the ethical virtues of attentiveness, competence, and responsibility. The empirical data illustrates some of the ethical challenges around care, which are accentuated in transnational healthcare, and builds up a care ethic that allows for negotiations to be a situational and a collaborative effort towards a 'good enough' compromise. [ABSTRACT FROM AUTHOR]

We compare the definition of virtue in philosophy with the definition and operationalization of virtue in psychology. We articulate characteristics that virtue is presented as possessing in the perennial western philosophical tradition. Virtues are typically understood as (a) dispositional (b) deep-seated (c) habits (d) that contribute to flourishing and (e) that produce activities with the following three features: they are (f) done well, (g) not done poorly, and (h) in accordance with the right motivation and reason. We form a definition from these characteristics and defend our exclusion of some other characteristics from the definition. Using our definition as a rubric, we evaluate conceptions of virtue in psychology, showing how many fall short at operationalizing at least one component of the philosophical notion of virtue. [ABSTRACT FROM AUTHOR]

The New Diversity Theory (NDT) represents a novel approach to public reason liberalism, providing an alternative to the traditional, Rawlsian public reason paradigm. One of the NDT's distinctive features is its emphasis on the potential advantages of a diverse society, with a particularly strong focus on the epistemic benefits of diversity. In this paper, I call into question whether societal diversity has the epistemic benefits that New Diversity theorists claim. I highlight a number of pernicious epistemic phenomena that tend to arise in diverse contexts, ultimately arguing that the only feasible way around these epistemic pitfalls is through widespread convergence on certain intellectual virtues. If these virtues are indeed necessary, then the benefits highlighted by the NDT should only be expected in societies that reflect certain kinds of diversity. More precisely, only the kinds of diversity that can still persist despite homogenization along the lines of certain intellectual virtues are compatible with the NDT's claims. Building upon this insight, I then highlight features of the NDT that require further development in order for it to serve as a compelling alternative to its Rawlsian counterpart. [ABSTRACT FROM AUTHOR]

The article analyzes fictional character Marina's rhetorical strategies in English playright and poet William Shakespeare's play "Pericles," focusing on her efforts to establish her virginity while in a brothel and her successful persuasion of king Lysimachus. Topics include the implications of the king's swift conversion, the interplay between virtue and vice in their encounter, and the play's connections to miracle plays and saints' lives, which frame his transformation as a miraculous event.

Duties to oneself are central to Kant's moral thought. Indeed, in his Lectures on Ethics, he claims that they “take first place, and are the most important of all” (LE: 27:341). Despite this, Kant is not clear about what they are or why they are ‘the most important.’ What is it for a duty to be owed to oneself? And in what sense do such duties ‘take first place’? I answer these questions: a duty to oneself is a self‐legislated duty, and they ‘take first place’ in that all ethical duties are, fundamentally, duties to oneself. Based on a close reading of Kant's “Apparent Antinomy” regarding duties to oneself in The Doctrine of Virtue §§1–3, I argue that Kant holds that (1) a duty is owed to its legislator, and (2) all duties are self‐legislated. I then argue that this interpretation is further supported by Kant's understanding of the Categorical Imperative as a “principle of autonomy” in the Groundwork (G: 4:433). I conclude by offering an interpretation of the Categorical Imperative on which even though all duties are ultimately owed to oneself, there remains an important sense in which some duties are owed to others as well. [ABSTRACT FROM AUTHOR]

In the Confucian tradition, sages are moral reference points. They may serve as models against which we measure our own behaviours, and help us imagine how we can improve the quality of our moral lives. This defining feature of Confucian philosophy has persisted though the subsequent development of the tradition to the present. Yet, little has been said about the important epistemological issues that underlie the Confucian modelling process. In order to uphold sages as moral reference points, people need to recognize sages as sages and to deem the ways in which their lives embody virtue as desirable. This paper draws on a form of knowing, namely, knowing-as, to illuminate the process of learning from sages in the Confucian tradition. It will also help us better understand the process of modelling more generally. [ABSTRACT FROM AUTHOR]

Hume offers not one, but two definitions of virtue: a more famous one in terms of usefulness or agreeability to the self or to others, and a second in terms of eliciting approbation or disapprobation from spectators. Some scholars endorse the former definition as the more fundamental one; others endorse the latter as more fundamental. This paper argues that neither definition is more fundamental than the other. The two definitions are distinct but complementary, in that they have to rely on each other in various ways. [ABSTRACT FROM AUTHOR]

This paper presents a view on bodily IEM by describing, first, the structure that grounds need to have in order to yield IEM judgments, and then arguing that somatosensation has this structure. I make my case by presenting an analysis of the sense of bodily ownership. According to this analysis, there is a substantive explanatory relationship between bodily self-consciousness and psychological self-consciousness. I argue that one central virtue of this approach to bodily self-consciousness is that, not only does it help explain bodily IEM, but it also sheds some light on the fact that both psychological and bodily self-ascriptions are subject to analysis in IEM terms, despite their differences. [ABSTRACT FROM AUTHOR]

In a pre-registered study, we sought initial evidence for the relationship between pathological narcissistic grandiosity and involvement in environmental activism. This relationship was predicted based on the dark-ego-vehicle principle (DEVP) for which research is currently still rare. Using a socio-demographically diverse US sample (N = 1,145), we not only aimed at conceptually replicating previous findings on the DEVP but also at examining differential patterns of narcissistic engagement in environmental activism. In particular, we expected higher pathological narcissistic grandiosity to be more strongly related to greater engagement in environmental leadership actions than to greater engagement in environmental participatory actions. Results support the validity of the DEVP by showing that higher pathological narcissistic grandiosity was related to greater involvement in environmental activism, even above and beyond relevant covariates (i.e., pathological narcissistic vulnerability, age, and gender). Also, we found positive relationships between involvement in environmental activism and typical correlates of pathological narcissistic grandiosity (i.e., virtue signaling, dominance, and sensation seeking). Contrary to our predictions, we did not find the relationship between pathological narcissistic grandiosity and environmental activism to be more intense for environmental leadership actions compared to environmental participatory actions. These results are discussed considering the DEVP. [ABSTRACT FROM AUTHOR]

In Nicomachean Ethics 2.4 Aristotle distinguishes between virtuous action and acting virtuously: a virtuous action counts as virtuously performed if done with knowledge, chosen for its own sake, and from a stable character. Since the ‘same’ action can be performed virtuously or non-virtuously, interpreters have concluded that these ‘agential conditions’ are indifferent incidental features with no bearing on the virtuous character of the action. I propose that they are instead ‘perfections,’ i.e., constitutive features of virtuous action as such, admitting of degrees. Unlike the alternative interpretation, my proposal fully harmonizes with three important Aristotelian doctrines: that action from virtue is prior to action merely in conformity with virtue; that character virtue is a perfection of human beings; and that practical life is not properly characterized in transitive, productive terms. My proposal still allows for a generic sense of ‘sameness’ in which the ‘same’ action may be virtuously or non-virtuously performed. [ABSTRACT FROM AUTHOR]

In this paper, I provide a characterisation of a neglected form of humility: magnanimous humility. Unlike most contemporary analyses of humility, magnanimous humility is not about limitations but instead presupposes that one possesses some entitlement in a context. I suggest that magnanimous intellectual humility (IH) consists in a disposition to appropriately refrain from exercising one's legitimate epistemic entitlements because one is appropriately motivated to pursue some epistemic good. I then shown that Magnanimous IH has an important role to play in contexts of disagreement and oppression. It calls on knowing parties to refrain from pressing their epistemic entitlements to facilitate mutual understanding. And it is a virtue that oppressed persons have good reason to cultivate in order to develop meta‐lucidity in themselves and others. [ABSTRACT FROM AUTHOR]

Aristotle discusses the 'best constitutional regime' in Books 7 and 8 of his work, Politics. The central concepts in this discussion are happiness and virtue. The combination of happiness and virtue finds its expression in virtuous friendship. The best constitutional regime assists individuals and society in reaching their highest potential, both individually and collectively. It provides the necessary institutional structure for the justice and welfare of society, which in turn fosters the development of virtuous friendships. According to Aristotle, the highest and most genuine relationship among people is 'virtuous friendship'. Such friendships enable individuals to understand and support each other based on ethical values and to seek happiness together. This study argues that there is an identity between the nature of the best constitutional regime and virtuous friendship. This claim is based on the idea that the best constitutional regime is the perfect end (telos). In this sense, the perfect end is virtuous friendship. [ABSTRACT FROM AUTHOR]

Virtuous leadership is the focus of a growing body of academic literature but is little discussed by contemporary philosophers. Current treatments tend to over‐generalisation: assimilating diverse features to a few broad categories and applying simplified ethical theories. This essay argues that virtue and character education need to be keyed to specific activities, that "virtuous leadership" is in danger of being confused with extrinsic activism, and that the history of ethics in health care provides an instructive example of thinking ethically about practice. Questions commonly posed in the literature—What specific virtues are required for leadership? How may these be formed?—are unduly simple and often rest on faulty assumptions about the nature of leadership and of the structure of virtuous action. Philosophers engaged in advising professionals about the virtues of leadership would do well to consider how the relevant points apply to their own practice. [ABSTRACT FROM AUTHOR]

The article "Charity" highlights the importance of charity in the Christian life, analyzing the work of Professor Pérez-Soba on the subject. It focuses on the relationship of charity with friendship with Christ, the reception of divine love, and the integration of charity into virtues. The need for a personal relationship with Christ is emphasized, and the duality in love is explored from a theological perspective. [Extracted from the article]

With reference to imagery from Matthias Grünewald's masterpiece the Isenheim Altarpiece this essay considers how health-care practitioners especially— but all of us in practice—can learn to wonder in a way that does not objectify the differently abled but instead honors them. Wondering at the images in Grünewald's work requires humility curiosity patience compassion and grit—virtues that all health-care professionals would do well to cultivate. [ABSTRACT FROM AUTHOR]

The virtue of phronesis or practical wisdom is at the core of some cutting-edge interdisciplinary approaches to the scientific study of virtue. According to the Aristotelian phronesis model (APM), its most complex – and admittedly controversial – component is the “blueprint,” understood as the individual’s conception of the kind of things that matter for a flourishing life. This article reviews how APM’s developers currently operationalize the blueprint using moral identity measures. Controversies in conceptualizing the blueprint are outlined and limitations of moral identity measures are discussed. Alternative approaches, including goal orientation constructs and qualitative techniques, are suggested to better capture the blueprint’s conceptual complexity in empirical research. The article finds that the blueprint encompasses more than what is reflected in moral identity measures. The goals across life spheres that interweave in a flourishing life seem to be missing. This work aimed to enhance interdisciplinary research on individuals’ conceptualizations of a flourishing life across cultures. [ABSTRACT FROM AUTHOR]

For this General review, I have selected five exciting books dealing with religion. I am very happy to report that we now find selected papers of Robert Parker, one of the luminaries in the field of Greek religion, in a handsomely produced and affordable volume published in the Kernos Suppléments series, whose many virtues I have often extolled on these pages. The collection contains twenty articles published over the span of thirty-five years, and, in a way, provides the 'best of' of Parker's opera minora. But these are minora in name only: all articles gathered in this volume have been, and remain, highly influential and represent question-defining studies that shaped the way we think about discrete problems in Greek religion. [ABSTRACT FROM AUTHOR]

Paul Woodruff, who sadly passed away last year (28 August 1943–23 September 2023), left us an extraordinary and timely gift in his book Living Toward Virtue , a masterpiece on practical ethics that engages with and goes beyond the Socratic philosophy found in Plato's dialogues. The book is a tour de force of scholarship, intellectual humility, and philosophical acuity. It offers a neo-Socratic approach to virtue ethics – often contrasting it with neo-Aristotelian virtue ethics – based on the Socratic idea of taking care of our souls, which entails relentless self-examination that maintains us aware of our cognitive limitations and could help us avoid moral injury. [ABSTRACT FROM AUTHOR]

This article explores the specific role of courage in the context of the Anthropocene's moment; it first examines Aristotle's conception of virtues, focusing on courage, before comparing it to Confucian thought and analyzing the historical dialogue between Western and Chinese traditions on ethics through the works of François Noël (1651–1729). Aristotle views moral cultivation as a social process wherein habits shape inner dispositions; in his view, courage is linked to other virtues, such as temperance and justice. For Aristotle, courage implies the appropriate balance between extremes and must be directed toward a worthy end, such as promoting positive change within a community. This Aristotelian perspective was later incorporated into a biblical framework by Aquinas and Suarez, emphasizing dichotomies between body and soul, as well as between humans and other living beings. These dichotomies must be challenged in the face of the Anthropocene's emergencies. The second part of this contribution proceeds to a detour examining Confucian ethics, which rests on a different anthropology, emphasizing continuities rather than discontinuities. Like Aristotelian thought, Confucian thought also underscores moral education within a community; it prioritizes humanity, embodied through empathy and loyalty. In the Analects, courage is balanced by a sense of rituals and righteousness. Mencius further distinguishes several types of courage, stressing self-cultivation and the ruler's responsibility to make empathetic, appropriate decisions for the community's sake. From this perspective, courage is understood as the continuous perseverance in self-cultivation, coupled with a firm intention oriented toward the good of the community. Zhu Xi's comments on Zilu's courage in the Analects extend this Confucian tradition. Finally, this article highlights how a dialogue between Aristotelian and Confucian ethics began four centuries ago, particularly through Noël's Philosophia Sinica, which combined these traditions. This inter-religious approach to ethics, enriched by figures such as Aquinas, Suarez, Zhu Xi, and neo-Confucian thinkers, requires re-evaluation because the understanding of personal ethics and nature has evolved. The modern naturalistic approach, with its emphasis on dichotomies, has contributed to a mechanistic view of nature, fostering its exploitation, and a devaluation of the body. This contrast highlights the urgent need for renewed dialogue between Western and Chinese ethical traditions to address contemporary challenges, with François Noël serving as a historical witness of these exchanges. [ABSTRACT FROM AUTHOR]

This essay primarily consists of an interpretation of The Anti-Christ, arguably Nietzsche's most abrasive and overall least appreciated book. By treating this late work as what it in fact is, on the other hand, namely, the culmination of Nietzsche's lifelong polemic against Christianity and the source of many of his most explicit and revealing pronouncements on what a "revaluation of all values" ultimately means, this essay argues that this work presents us not only with the philosopher's definitive position on Christianity, but with the real meaning of his thought as such. [ABSTRACT FROM AUTHOR]

The game of Gyan Chaupar or 'Snakes and Ladders' exists in many forms throughout history as a board game of varying size, structure, and game elements of snakes and ladders associated with various vices and virtues inscribed within the board. Three boards were analyzed via simulation in Python, including the 1998 Milton Bradley version, the 72-square Vaisnava board, and the 84-square Jaina board, with the goal of understanding the relationships between board design and associated behaviors and spiritual concepts. Game play on each board was simulated 100,000 times with variations that included individual removal of a snake or ladder, thereby quantifying the importance of that element towards achieving victory. Comparison of the weighted importance of each game element and associated vice and virtue permitted quantification of their importance for the game designer and their associated culture, with each game board component being assigned a contribution towards victory. Historical values inscribed within the class of Gyan Chaupar games were interpreted quantitatively via simulation allowing for comparison of different variations of the game and their associated cultures in different locations and time. The hypothesis that game element contribution towards victory could not be assessed by players a priori via element board length was supported by simulation data that identified many snakes and ladder game elements whose importance towards victory deviated significantly from proportionality with their game element length. [ABSTRACT FROM AUTHOR]

The debate on final value has been so far understood as a debate over what sort of properties final value depends on. The debate's reliance on mere dependence has, I argue, made it very difficult for conditionalists to put forward a coherent positive alternative to intrinsicalism. Talk of dependence is too coarse-grained and fails to distinguish between different ways in which value can metaphysically depend on other properties of the value bearer. To remedy this, I propose that we bring back a 'forgotten' distinction between two ways in which value can depend on other properties. We should distinguish those properties in virtue of which a value is had—the grounds of the value—from those on condition of which it is had—which following Dancy I call the enablers of the value. With this distinction in hand, I offer a clear re-statement of the two main conditionalist accounts of final value: non-instrumentalism and non-derivatism. When understood not as making claims about the properties on which final value depends but rather as making more specific ones about the properties that ground final value, these accounts are perfectly coherent. [ABSTRACT FROM AUTHOR]

The resurgence in antiracist activism and education brought with it the need to better understand what racism is and how it operates in the production of racial injustice. Prevailing theories understand racism as fundamentally structural, essentially cognitive, and requiring political philosophical investigation over moral philosophical investigation. Such theories are useful within limits, but ultimately offer an inaccurate or incomplete view of racism. In what follows, I offer a virtue-based account of racism that begins its genesis story with individuals, yet acknowledges and attends to the reality and severity of institutional and structural racism; is essentially both cognitive and non-cognitive; and, prioritizes moral philosophical investigation. Throughout, I apply my theory of racism to various spheres of human experience and history to demonstrate its ability to accurately and comprehensively capture the relevant entities and phenomena implicated in racism. In improving our understanding of racism, I aim to generate more targeted and comprehensive reform that effectively mitigates racism and promotes human and societal flourishing. [ABSTRACT FROM AUTHOR]

The concept of a good life is usually assumed by philosophers to be equivalent to that of well-being, or perhaps of a morally good life, and hence has received little attention as a potentially distinct subject matter. In a series of experiments participants were presented with vignettes involving socially sanctioned wrongdoing toward outgroup members. Findings indicated that, for a large majority, judgments of bad character strongly reduce ascriptions of the good life, while having no impact at all on ascriptions of happiness or well-being. Taken together with earlier findings these results suggest that the lay concept of a good life is clearly distinct from those of happiness, well-being, or morality, likely encompassing both morality and well-being, and perhaps other values as well: whatever matters in a person's life. Importantly, morality appears not to play a fundamental role in either happiness or well-being among the folk. [ABSTRACT FROM AUTHOR]

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]

‘Unity of virtues’ (UV) in Aristotle is the claim that the ethical virtues are mutually entailing. But commentators typically focus on the fact that wisdom implies all the ethical virtues, without explaining how the ethical virtues themselves are mutually entailing. I argue that the so-called ‘Grand End’ view, understood as applying to both wisdom (φρόνησις) and political expertise (πολιτική), allows us to give an account of UV at the level of the ethical virtues. By discussing the ethical virtues individually, I show how all the ethical virtues can be seen as different aspects of the philosopher-statesman’s multifaceted character. [ABSTRACT FROM AUTHOR]

This paper aims to further explore the potentiality of integrating key insights from virtue argumentation theory into pragma-dialectics to establish a virtuous pragma-dialectics. Drawing methodological inspiration from Gascón's work, this paper introduces the "conditions-implications framework." Firstly, it argues that virtues offer novel perspectives on the second-order conditions of critical discussion. Specifically, it illustrates that excessive emotional attachment and identity prejudice hinder the reasonable engagement of arguers at both individual and socio-cultural levels, and virtues play a pivotal role in overcoming these irrational factors. Furthermore, integrating virtue insights into pragma-dialectics leads to two important theoretical implications: (1) an expanded fallacy theory—revealing the connection between argumentative vices and fallacies, expanding fallacies from a unilateral to a bilateral issue; (2) an expanded strategic maneuvering theory—virtue contributes to maintaining the delicate balance between dialectical reasonableness and rhetorical effectiveness. The virtue approach is anticipated to act as a facilitator rather than an obstruction to the future advancement of pragma-dialectics. [ABSTRACT FROM AUTHOR]

The article proposes that managers can counteract and/or prevent the detrimental effects of destructive anger by cultivating the virtue of humility. Traditional psychological conceptualisations of anger are examined, a need for a novel approach to understanding the origins of this emotion is highlighted, and the recently introduced concept of self‐immanent pride is reviewed. The first contribution of the article delves into how destructive managerial anger stems from self‐immanent pride leading to negative workplace outcomes. The second contribution proposes a shift from reacting to anger to adopting a proactive approach that emphasises nurturing managerial humility. The third contribution offers practical suggestions, highlighting the importance of self‐reflection for understanding how self‐immanent pride leads to anger. The article considers boundary conditions and recommends future avenues for research into anger, pride and humility from an ethical perspective. [ABSTRACT FROM AUTHOR]

This work elucidates the control of integrating a nonminimum phase system via a series cascade scheme with fractional‐order P.I. (Proportional–Integral) plus D (Derivative) controller. The traditional Internal Model Control (IMC) is adopted for inner loop controller design. The feedback D controller is synthesized with the outer loop process model, showing the proposed work's universality. The outer loop controller is suggested in the IMC framework after the accountability of fractional‐filter and inverse response compensator. This combination is revealed to enhance performance without compromising robustness. The Riemann sheet principle is explored to compute the stability of the suggested controller. The sensitivity analysis has asserted the robustness. More importantly, the optimal value of controller settings is achieved via the Teaching Learning Based Optimization (TLBO) algorithm. This TLBO algorithm uses an objective function that minimizes Integral Square Error. Two illustrative problems are utilized to examine the recommended control structure's virtue. [ABSTRACT FROM AUTHOR]

Thomas Hurka’s recursive account of value appeals to certain intuitions to expand the class of intrinsic values, placing concepts of virtue and desert within the realm of second and third order intrinsic goods, respectively. This is a formalization of a tradition of thought extending back to Aristotle and Kant via the British moralists, G. E. Moore, and W. D. Ross. However, the evidential status of such intuitions vis a vis the real, intrinsic value of virtue and desert is hostage to alternative explanations. If there is a plausible competing explanation for these intuitions, then the (putative) fact that desert and virtue are intrinsic (rather than instrumental or derivative) goods seems a much less obvious choice for the best explanation. As it turns out, there are plausible evolutionary explanations for these intuitions about desert and virtue. These evolutionary explanations suggest that it is adaptive to value desert and virtue separately from their instrumentality for other goods. Consequently, these explanations debunk intuitions about the intrinsic value of desert and virtue. [ABSTRACT FROM AUTHOR]

In this research, we examine the extent to which charitable support for the stigmatized can be enhanced by a moral claim, which occurs when a stigmatized person is attributed an unselfish (versus self-interested) motive for a socially desirable behavior. We find that prospective donors infer a more positive morality when a moral claim is made about a stigmatized person in need, which leads to a greater willingness to provide them with charitable support. The effect does not occur when the same moral claim is made for a person in equivalent need who is accepted or honored in society. We find that moral claims are effective when based on unsubstantiated statements about a mentally ill person’s morality (Study 1), when a drug thief volunteers to help flood victims, rather than helps them as part of her employment (Study 2), and when a homeless criminal returns a lost wallet to do the right thing, rather than to receive a reward (Study 3). The research contributes to our understanding of the role of moral judgments that lead to social rejection and provides insights into how the negative stereotypes that affect the stigmatized can be changed. [ABSTRACT FROM AUTHOR]

AbstractThe absence of moral didacticism in the Lives of the Caesars is one of the most notable features of Suetonius’ biographies. If Suetonius believes that an emperor who acts virtuously secures himself and the body politic, why does he not actively encourage the imitation of virtue? Suetonius does not offer moral exhortation because his account of the role an emperor’s character or nature plays in their political and private actions suggests that the potential for moral instruction and improvement is severely circumscribed. Therefore, this article explores the political implications of Suetonius’ account of the relationship between an emperor’s character and their political fate to illustrate the potential limitations of the mirror-for-princes genre. [ABSTRACT FROM AUTHOR]

A virtue often neglected in character education is humor. Sometimes it is deprioritized to focus on virtues deemed more important. Occasionally, it is forgotten altogether. Other times, humor’s formation is regarded as incidental to the process of character formation, with the expectation that, as learners proceed through moral education, they are likely to come away decently well-positioned in their humor, too. This article explores how humor ought to be regarded in character education. It assesses humor’s status as a virtue, its moral and civic value, and potential liabilities. It defends the claim that, without a curricular emphasis on humor, students do not cease to laugh but laugh at the wrong things, and this is an obstacle to the overall success of character education. This article provides a preliminary account of how to educate humor, as part of a general sequence of character development. [ABSTRACT FROM AUTHOR]

Harmony is a crucial value for resolving conflicts. Discussions on harmony in the Zhuangzi primarily focus on harmonizing ‘right and wrong’ (shifei 是非). However, it represents only a superficial understanding of Zhuangzian harmony. To explore a fundamental form of harmony would be beneficial: harmonizing ‘virtuosities’ (de 德), which can prevent conflicts and avoid domination. This paper begins by illustrating the discombobulated (zhili 支离) characteristic of virtuosities in the Zhuangzi. By comparison with harmonizing virtues in Five Conducts, we can better understand the distinctive characteristic of harmonizing virtuositiesin the Zhuangzi. Moreover, a metaphor of perfectly still water suggests that in this process, virtuosities can be internally preserved and externally unshaken. This suggests to maintain one’s own virtuosities in the transformations of eventsand avoidacquiring specific names or reputations that can lead to interpersonal conflicts and domination. These two characteristics can fundamentally avoid disputes over ‘right and wrong’. [ABSTRACT FROM AUTHOR]

In Justice as Fairness: A Restatement, Rawls asserted that his conception of justice should provide guidance for a non-ideal theory of real-world injustices. Nonetheless, he established at the same time an enigmatic limit to his framing in which neither political philosophy nor justice as fairness should be understood as applied approaches. It is unclear how guidance against real-world injustices is possible, since it would presumably require insights into applied ethics. This paper focuses on drafting a possible alternative by offering a partially comprehensive reconstruction of the reasonable as a virtue. The hope is to use the virtue of reasonable citizens to transfer Rawlsian ponderations into a special kind of applied ethics controversies concerned with urgent public debates and resistance politics. The idea of this construction is to allow the virtue of the reasonable to establish a standard for citizen conduct. [ABSTRACT FROM AUTHOR]

Academia's support for neo-indigenes is a significant component of their professional success. I describe how this support operates, drawing a model of cahooting from Edward Dolnick's analysis of art forgery in The Forger's Spell. Cahooting reflects the importance of social relationships to the construction of perceived truth and virtue. It corrupts academia at multiple levels through these relationships, undermining the pursuit of truth and goals of equity and inclusion. [ABSTRACT FROM AUTHOR]

This case study presents some of the significant learning outcomes in gathering, interpreting, sharing stories and the impact on our institutional memory. It places this article in a learning context; learning from past expressions and experiences for a better future. To this end it highlights the virtues associated with notions of what is commonly associated with the aims and objectives of a "Learning Organisation." The case study emphasises the value of a "bottom up" story and not just telling it from the "big man's" perspective, from the point of view of a male dominated hierarchical organisation and in so doing, it recognises the valued contribution of our diverse demography. Sharing our stories within the context of heritage enables us to look at our Pentecostal tradition with respect and honesty whilst at the same time being open to new ways of seeing and thinking about our legacy. [ABSTRACT FROM AUTHOR]

This article explores Socrates' interpretation of a poem by Simonides and its implications for human virtue and goodness. Socrates argues that misfortune beyond one's control can lead to a deprivation of knowledge, threatening human achievements. He also suggests that becoming virtuous requires continuous effort and that human goodness is subject to contingencies. Socrates emphasizes the complexity and limitations of human virtue and the ongoing pursuit of living well. He criticizes poetic interpretation for avoiding self-disclosure and emphasizes the importance of speaking in one's own voice. Socrates concludes that philosophical speech must be both self-disclosive and poetic, indicating its own inadequacy while still aiming to convey truth. [Extracted from the article]

Is artificial intelligence (AD virtuous? Can AI become as virtuous as hunmns? This article is intended to explore these questions with a focus on artificial moral advisor (AMA). AMA is a proposal for thefuture application of AI to human moral life. Hence, this article will be dedicated to the theoretical anal ysis of the issues surrounding AMA. Socratic AMA will be the spec#ic object Of study. To this end, this article will examine whether or not the Socratic AMA con enhance hummi virtuous lije through exploration of Thomas Aquinas's theology of virtue. It will argue thnt the Socratic AMA is not as virtuous as humans insofar ns it lacks both the subject ami ultimate end of virtue anti is diaracterized as measurable. Nevertheless, the Socratic AMA can be considered to be embedded with delegated virtues and is expected to assist humans in their cultivation of virtue in certain contexts by reason of both its capacity to gather voluminous informntion and its tremendous processing power. [ABSTRACT FROM AUTHOR]

The author considers the concept of educational excellence through the lens of ethics. She reports on a dissertation study set in a single Finnish town and focusing on the concepts of values and virtues identified by members of the education community as helping to define excellence in their setting. [ABSTRACT FROM AUTHOR]

Although ethics are often considered a personal matter, the effects of ethical virtue are interpersonal. Namely, a colloquial understanding of the ethically virtuous person is someone who is compassionate, giving, and helpful toward other people and who stands up for what they believe. This would suggest that ethical virtue involves interpersonal agency and engagement. However, the interpersonal nature of ethical virtue has not yet been examined empirically. In this study, we examined the projection of ethical virtue across the interpersonal circumplex in a sample of women and men in the United States recruited via Prolific (N = 327). Results suggest that ethical virtue has a strong and consistent association with interpersonal warmth. These findings add to our understanding of the interpersonal nature of ethical virtue and suggest directions for future research. Public Significance Statement: This article examines the interpersonal characteristics of ethical virtue. Its results show that at its most basic, ethics involves being connected to and accepting of others. [ABSTRACT FROM AUTHOR]

This text analyzes the multiple influence of Socrates' ethical teaching on Plato's philosophical thought. Socrates' effort to establish standards for moral aspiration and action through ethical research through the determination of universal determinants, i.e. the essential meanings of being, is extended by Plato to his Theory of Ideas. Plato's Theory of Ideas is based on the legacy of the idea of the existence of universal determinants that appear as immutable truths, and it extends to the research of their application in the field corresponding to their nature. Socrates believes that the essential determination of being is a prerequisite for gaining knowledge, cultivating virtues, and thus achieving the common goal of the human race - happiness. Movement towards the goal is realized with the help of persistence in the direction of knowledge and moral aspiration, through the medium of the soul. According to Socrates, knowledge is what needs to be nurtured and born from the soul itself. Plato, following in the footsteps of Socrates, underlines the importance of the soul and its nature in relation to the physical, creating a detailed account of the movement of the soul in the direction of knowledge and overcoming the changeable. The soul remembers the knowledge it observed in the preexistent period and acts according to virtue thanks to the correct upbringing and education. Socratic questioning and teaching in favor of the soul's recollection of knowledge, which we get to know through Plato's early dialogues, is extended by Plato to the establishment of an education system that will enable the construction of a state and social community based on knowledge. [ABSTRACT FROM AUTHOR]

The aim of this study was to identify how key actors in school practice understand character education (CE) and virtue education (VE) in Latvia. For addressing the research question ('What advanced understanding of CE and VE do the key actors of school education hold?'), the study uses qualitative analysis and synthesis of participants' (N = 700) (pupils, parents, pre- and in-service schoolteachers, and school heads) opinions about the meaning of and differences between CE and VE. The inquiry elicited participants' views regarding the essence (purpose, 'why'), manifestations (educational focus, 'what'), and the practical implementations (kind of activities, 'how') of CE and VE. The results point to the education of a 'virtuous character', as a synthesis of CE and VE balancing their individual and social dominants and focusing on pupils' friendship attitudes, relationships, behaviours, and actions, which are the sources of well-being and flourishing and are internalised through substantive long-term actions. [ABSTRACT FROM AUTHOR]

This article presents a theoretical justification and a proposal that seeks to educate university students in leadership through virtues and personal competencies. A distinction is offered between virtues and competencies without opposing them. Subsequently, a leadership education model based on virtues and personal competencies is offered. This proposal applies the Aristotelian-Thomistic tradition of education in virtues considering the contributions of psychology and leadership theory. The leadership model includes eight competencies linked to the cardinal virtues, which are grouped into three domains: understanding reality, relating to others and dedication to the task. Finally, some guidelines for the further development of assessment instruments and for leadership education of university students are offered. [ABSTRACT FROM AUTHOR]

Giovanni Pontano's dialogue Antonius can be read almost as a thick description of the soundscape of a Neapolitan street in the mid‐ to late‐15th century, complete with public announcements, street performers, domestic arguments, workers' banter, charms and spells, processions, errand boys, bells, clocks, cockerels, and much more. Antonius was first printed in 1491, and then in a 1501 Opera edition alongside another dialogue, Charon, Pontano's treatises De fortitudine, De principe and De obedientia, and his treatises on the "social virtues," De liberalitate, De benificentia, De magnificentia, De splendore, and De conviventia. Using the street soundscape of Antonius as a framework, this essay interleaves both sonic reportage and reflections on the ethics and purpose of sound drawn from the other works included in the 1501 edition, to construct a rich and surprisingly detailed impression of the urban soundscape as it struck Pontano, or at least as he represented it in a literary context. [ABSTRACT FROM AUTHOR]

It is known that a smooth function of exponential decay at infinity cannot be an orthonormal wavelet. Dziubański and Hernández constructed smooth orthonormal wavelets of Gevrey-type subexponential decay. We weaken the Gevrey-type decay and construct orthonormal wavelets of subexponential decay related to the so-called extended Gevrey classes. The virtue of our construction is that precise asymptotics of functions from such classes can be given in terms of the Lambert W -function. [ABSTRACT FROM AUTHOR]

What kind of people make good scientists? What personal qualities do scholars say their peers should exhibit? And how do they express these expectations? This article explores these issues by mapping the kinds of virtues discussed by American scientists between 1945 and 2000. Our wide-ranging comparative analysis maps scientific virtue talk across three distinct disciplines – physics, psychology, and history – and across sources that typify those disciplines' scientific ethos – introductory textbooks, book reviews, and codes of ethics. We find that, when inducting students into a discipline, evaluating peers, or codifying their professional standards, postwar American scientists routinely named virtues like carefulness, objectivity, and honesty. They applied such virtues not only directly to scholars' characters, minds, and attitudes (thereby equating virtues with personal qualities), but also to their methods, modes of reasoning, and working habits (in the form of what we call virtue-qualifiers). Strikingly, we find that physicists, psychologists, and historians drew upon largely similar repertoires of virtue. For all of them, scientific work required carefulness, thoroughness, and accuracy. Not all virtues, however, were equally important in all disciplines (notably objectivity), nor did each ethos-forming genre place equal emphasis on the directly personal nature of such virtues. All in all, our research establishes an extended framework for understanding the ways virtues remained present in postwar American scientific discourse writ large. [ABSTRACT FROM AUTHOR]