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THE BRIGHT AND THE DARK SIDE OF COURAGE

100%

Konstanczak S.

Etyka (Ethics)

2004

issue 37

157-171

Courage, in general opinion, is a virtue which characterizes only a part of human population, and its existence does not show any significant correlation with any determinant of biological nature. The virtues are often described as constant dispositions for a generally good behavior in any situation. There are, however, virtues which become discernible in specific situations only. It seems theoretically possible to distinguish elements of virtue. In reality, however, such a 'fragmentation' distorts its sense because it is 'particular virtues' that indicate that somebody is virtuous or not. Supererogation, a moral option, gives virtue a special characteristic. Human behavior is so diverse that people's motivations are not always clear. The 'virtuous' behavior springs from moral motivation whereas 'inhumanity' is just lack of the moral significance of actions of the human being. Courage is usually understood as a permanent human disposition for undertaking specific actions in difficult situations. This interpretation of the word clearly indicates some essential features of courage. First, courageous actions are intentional because there are no 'courageous people by chance'. Secondly, acts of courage do not result from compulsion because they are voluntary. Thirdly, courage is based on an already shaped hierarchy of values of an individual.In everyday life situations, unlike in the war time, the need to protect or save someone's life almost does not arise. Nowadays we do not have to fight for territories, food or honor, but we support our rights. In a commonly noticeable moral crisis, especially seen in public life, the virtue of courage which is the evidence of and protects one's commitments, is very desirable. Empty promises are not acts of courage but its complete lack. Commitments that do not exists cannot be supported. The author observes that a state of moral crisis results in the lack of philosophical education of society where moral vagueness dominates and philosophy should not promote mediocrity.

ODVAHA PRAVDY: FILOZOFIA AKO PRAX VYPOVEDANIA

51%

Zaccarello B.

Filozofia (Philosophy)

2016

vol. 71

issue 1

60 – 69

The paper invites to rethink Michel Foucault’s last course at Collège de France significantly entitled Le courage de la vérité, which can be read as a philosophical statement (re)defining and embodying at the same time the idea of philosophy and its “epistemological”, political and ethical perimeters by proposing a reflection on the risks and the duties involved in the tasks of thinking and publicly sharing thoughts. While he seems to reconsider and readjust his own pedagogical and philosophical methodologies, Michel Foucault looks back at the history of philosophy, and notably to its ancient Greek roots, to emphasize some of the crucial turning points, at which a new and different ethos related to the task of telling the truth demands a redefinition of philosophy, its goals, and even the idea of metaphysics. Seeing the ideal as embodied by Socrates and the cynics, Foucault leaves us with the image of philosophy as a statement in the first person, and a commitment to truth to be pursued regardless extreme consequences.

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THE BRIGHT AND THE DARK SIDE OF COURAGE

ODVAHA PRAVDY: FILOZOFIA AKO PRAX VYPOVEDANIA