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Der Glückliche Weg zum Erfolg Eines Tugendhaften

100%
Rynkiewicz K.
Forum Philosophicum
|
2011
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vol. 16
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issue 2
59-82
EN
In this paper I seek to analyse the following question: how is it that I am able, today, to succeed in fulfilling my goals? My analysis will, I hope, demonstrate that virtues are important because they facilitate this sort of fulfilment. An examination of the classical notion of virtue is thus called for, and this in turn suggests that, at least in certain cases, virtue is connected with luck—that these two belong together. This points towards a new form of contemporary virtue ethics, whose distinctive character will be reflected in the particular significance it invests in the concepts of “qualification” and “competence.” Finally, we are led to Wittgenstein's assertion that “The world of the happy person is other than the world of the hapless person.”
2
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Putovanie Izraela a obnovenie Božieho obrazu v človeku: Analýza alegorickej exegézy v Živote Mojžiša II,256–304 od Gregora z Nyssy

88%
Panczová H.
Studia theologica
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2017
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vol. 3
195-212
EN
In the part of the Life of Moses, discussing the journey of Israel from Sinai to the Promised Land, Gregory follows the exegetical tradition that saw here a liberating spiritual journey of humans to God. This traditional exegesis is incorporated into a wider exposition on virtuous life, i.e. striving for the restoration of God’s image in humans. During the journey Israel overcomes a number of vices and at the end reaches the "Royal Highway" of virtue, which leads between two vices. Israel can keep his balance on it and proceed ahead to the Promised Land. What appears in this final image of a harmony of opposites is not only the Aristotelian concept of virtue, but also the idea of restoration of God’s image in humans. The unity of the human soul was damaged with the First Fall and humans began to succumb to vices that splintered the soul. By striving for virtue, however, it is possible to restore the primordial balance, unity and harmony.
3
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The Philosophy of Moral Development

75%
Abram A.
Forum Philosophicum
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2007
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vol. 12
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issue 1
71-86
EN
This article presents a view of moral development based on the interdisciplinary study of moral psychology and virtue ethics. It suggests that a successful account of moral development has to go beyond what the developmental psychology and virtue ethics advocate and find ways of incorporating ideas, such as “moral failure” and “unpredictability of life.” It proposes to recognize the concept of moral development as an essential concept for ethics, moral philosophy and philosophy of education, and as a useful tool for anyone who wants to engage constructively in dialogues of religions, cultures and personal interaction.
4

Temperantia, stoicki złoty środek według Seneki Młodszego

75%
Budzanowska D.
Symbolae Philologorum Posnaniensium Graecae et Latinae
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2011
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vol. 21
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issue 2
63-93
EN
Seneca’s philosophical writings concern a virtue, among others also the virtues of justice, temperance (or moderation), fortitude and prudence. They are four virtues from the time of St. Ambrose called cardinal. Seneca gives this definition of the virtue temperantia: cupiditates refrenare – to confine one’s desires. So the temperance is practicing self-control, abstention and moderation. Seneca discuses it very often in a wider context of the different virtues, with which it’s tightly connected according to a stoical idea of the inseparability of the virtues. He claims that we have to learn virtue. Seneca reminds, that the life is not easy and only the indications of the philosophy concerning virtue preserve from the unjust fortune.
RU
Сенека, будучи последователем и представителем философской школы младшей стои, склонялся к эклектике и ставил этику на первый план. Его философские сочинения посвящены вопросам практической морали. Он стремился дать людям утешение посредством житейской мудрости. Цель человека заключается в том, чтобы „жить в согласии с природой”. Сенека учил как жить и поэтому много писал о добродетелях. Философ хотел, чтобы император и каждый человек обладал такими качествами, как: воздержанность, мужество, разумность, справедливость и чтобы знал, что добродетель „следует обуздать желания, подавить боязнь, разумно заботиться о предстоящих делах, раздать всё, что должно быть отдано”. Сенека учил: „Воздержность умеряет наслажденья; одни она с ненавистью изгоняет, другие соразмеряет и сокращает до здорового предела, никогда не приближаясь к ним ради них самих. Она знает, что лучшая мера для всего желанного – взять не сколько хочется, а сколько необходимо”.
5
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Kardinální ctnosti po smrti člověka Argument o přetrvání ctností optikou Augustina, Petra Lombardského a Tomáše Akvinského

51%
Kilbergr P.
Studia theologica
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2019
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issue 3
113-127
EN
In the realm of virtue ethics, the question of whether virtues remain after this life is a minor one. The basic text on this issue, written by St Augustine, is followed by Peter Lombard and Beda Venerabilis. These sources deal from the theological perspective with the basic question positively; however, they admit a change in the operations of virtues. Thomas Aquinas elaborates this perspective in philosophical argumentation. This article analyses the importance of the question from Aquinas’s perspective for virtue ethics. It then argues for the key role of this topic for the classical concept of virtue since it underlines the key role of infused cardinal virtues that connect the immanent and transcendent dimension of virtue ethics.
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