Search results - CEJSH

1

Virtue and the Happiness of Persons

100%

Daum A.

Studia Ełckie

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2020

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vol. 22

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issue 3

287-298

EN

The perennial tradition of virtue, grounded in the real natures of human persons, is essential for giving a robust answer to the question: ‘What is happiness, and how do we get it?’ This essay principally follows the metaphysical, psychological, ethical, and theological principles as expounded by St. Thomas Aquinas, primarily as found in his Summa Theologiae. These principles give us a solid foundation in order to build upon the work of more recent figures, especially Fr. Erich Przywara, Fr. Réginald Garrigou-Lagrange, and Josef Pieper. Their insights, grounded in personalism, produce a genuine and faithful development of a Thomistic understanding of personal happiness as the end of man.

2

Music Education and Kalokagathia in the Greek Antiquity

100%

Salappa-Eliopoulou A.

Dialogue and Universalism

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2014

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issue 3

136-144

EN

Kalokagathia (καλοκαγαθία in ancient Greek) is the derived noun from the adjec-tives kalos k’agathos (καλός = beautiful, κἀγαθός = good or virtuous). The word was used by the ancient Greek writers and philosophers to describe the ideal of a person who combines physical strength and beauty along with a virtuous and noble character. It is the ideal of the personality that harmoniously pairs mind and body abilities and virtues, both in battle and in the activities of the everyday life. Its use is attested in many Greek writings (among them those of Xenophon, Plato and Aristotle), while the notion of kalokagathia imbued the moral thought in antiquity.

3

Z rozważań Seneki o Bogu

100%

Budzanowska D.

Seminare. Poszukiwania naukowe

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2012

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vol. 31

207-219

EN

Lucius Annaeus Seneca, called the Younger or Philosopher, is the most important figure of the Roman Imperial Period. This Stoic philosopher made a lasting contribution to Stoicism. Seneca lived during difficult times and he was engaged in politics during the reign of his disciple, Cesar Nero. Seneca agrees with earlier Stoics, that God is corporeal and is a part of the world. Seneca discusses virtue as the ideal of “becoming like God” and thinks, that the virtuous man is an equal to the God. So he claims, that we have to learn virtues. However in this case we have the help of God, who gives us the intellect when we are born. Seneca reminds, that the life is not easy and only the indications of the philosophy concerning virtue preserve from the unjust fortune.

4

Cnota oszczędności a etos konsumpcji

100%

Lewicka-Strzałecka A.

Prakseologia

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2009

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issue 149

253-263

EN

The paper offers an interpretation of frugality as a classic virtue and concentrates on its conﬂict with widely promoted postulate to consume as much as possible. It is argued that frugality is not a superﬂuous and anachronistic norm. On the contrary, frugality is a richly relevant standard and important component of sustainable development.

5

The Theory and Practice of Virtue Education Edited by Tom Harrison and David I. Walker

100%

Welter B.

Studia Gilsoniana

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2018

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vol. 7

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issue 2

391-396

EN

A book review of: The Theory and Practice of Virtue Education, edited by Tom Harrison and David I. Walker.

6

Reasoning about Nature in Virtue, Action and Law: The Path from Principles to Practice

100%

Sweeney E. C.

Diametros

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2013

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issue 38

176-192

EN

This paper argues that the role of nature in Aquinas’s account of virtue, action and law does not require the kind of adherence to Aristotle’s ‘metaphysical biology’ that is refuted by Darwin because of the way Aquinas transforms nature as applied to a rational being and as an analogy to elucidate virtue, habit and law. Aquinas’s grounding of ethics and law in the notion of nature is also not a kind of intuitionism designed to answer all moral questions and stop all ethical debates but a model which gives principles; these principles in turn are not that from which all conclusions can be derived with universality and certainty but are principles which are the topic of reasoned and ongoing debate about their interpretation and application in particular laws or practices. The paper then examines Aquinas’s application of the principles of natural law to evaluate human law as an example of this reasoned debate, which is both subject to error and correction, showing how Aquinas’s notion of nature can work in practical applied ethics.

7

Developing the Moral Integrity of College Sport through Commercialism

100%

Schneider R.

Physical Culture and Sport. Studies and Research

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2010

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vol. 49

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issue 1

30-38

EN

Despite criticisms that commercialism corrupts college sports (Duderstadt, 2003, Roberts 2008, Zimbalist 2006), commercialism, if executed appropriately can strengthen and develop the moral integrity of sport. A utilitarian approach to the commercialization of sport can be used to strengthen its moral integrity. From a utilitarian standpoint, John Stuart Mill's greatest happiness principle and Jeremy Bentham's hedonic calculus can be used to help determine specific approaches to the commercialization of sport. The interests of the sporting community including sport participants, coaches, administrators, fans, and community members, must be considered when commercializing sport to a moral end. Thoroughly understanding a morally grounded mission in a sport organization is a prerequisite to the effective negotiation of terms of commercial agreements that mutually support the mission of the commercial entity and sport organization. The commercialization of sport includes but is not limited to television contracts, venue signage, licensing of merchandise, and corporate sponsorships. Identifying a professional "fit" between the sport organization and commercial entity is imperative. The use of common sense, and experience as outlined by Mill and Bentham (as cited in Beauchamp 1982) and understanding human nature as outlined by Hume (1739/1964) are useful when attempting to determine how particular commercialism efforts may consciously or subconsciously develop or reduce the moral integrity of sport. Beyond sport, the influences and risks of commercialism can be understood by observing its effect on non-sport organizations. Threats to the moral integrity of sport arise when entering into revenue generating commercial agreements. Sport's overreliance on revenue from a commercial entity is a factor that can potentially cause deviation from a sport organization's morally based mission. Excessive expansion and lavish funding of sport organizations can contribute to overreliance on revenue from commercial entities. Personal greed can also play a role in detracting from the moral integrity of the mission.

8

Interdisciplinary Approach to Humility: A Review of Handbook of Humility: Theory, Research, and Applications, Edited by Worthington et al.

100%

Wójtowicz B.

Roczniki Psychologiczne

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2020

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vol. 23

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issue 4

367-374

EN

Empirical science terminology generally understands humility as a self-view grounded trait characterized mainly by accurate self-awareness and manifested respect for others. Related studies have been carried out for almost 20 years; however, it is still a quite new area in psychological research. Moreover, this seems to be an interesting area because of rising egocentric and narcissistic tendencies that are inconsistent with humble attitudes. Handbook of Humility: Theory, Research, and Applications, reviewed here, offers an adequate basis for understanding humility. It presents main aspects of interdisciplinary approach to humility-related issues like definitions, measurement, and its manifestations in different contexts. Readers may find there many questions and thesis broadening their perspectives, which is a good starting point to carry out own research.

9

Ethics and Disasters in the Work of Albert Schweitzer

100%

Komenská K.

Human Affairs

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2015

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vol. 26

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issue 1

34-42

EN

Traditional ethical frameworks are challenged in disaster settings as they are often too rigorous to be applied to such situations. Nonetheless, the role of moral theories in discussions on disasters should not be dismissed. Indeed, some of the ideas and concepts in traditional ethical frameworks and moral theories may be a source of inspiration in such debates. Therefore, the present paper presents the two main concepts in Albert Schweitzer’s philosophical thinking: the concept of cultural crisis and his understanding of ethics. These concepts form the basis of Schweitzer’s formulation of an ethics of the reverence for life as an answer to the cultural crisis and the need for a new ethics for a modern, humane civilisation. His thinking is reflected through the scope of disaster ethics and its potential to enrich discussions on disaster ethics is critically analysed.

10

Pedeutology of the XXIas a positive social science

100%

Jazukiewicz I.

Studia z Teorii Wychowania

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2020

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vol. XI(2(31))

39-53

EN

The popular in the modern timespragmatic approach, creates in teaching instrumental attitude to professional tasks execution. It means that reaching goals, on utilitarian level,leads to more effective actions. The positive social sciencestake another approach, basing on the usual human inner drive to be happy. Such being takes place when a person realizes well-being for others and for oneself, following hope, which direction is pointed out by freedom, dignity and human responsibility. The main purpose of the article is to reveal the evidence that create pedeutology of the XXI century as a science of strong teaching profession: its values, meaningfulness and beauty. It has been pointed out to agathological and arthrological aspect of pedeutology. The first one refers to doing good deeds. It is represented by optimal pupil development, which therefore should become a priority in teacher’s professional actions. In reference to the above, the instrumental and vocational teaching context has been characterized. The second aspect refers to the teacher’s moral capabilities, called the virtues. A virtue is a central knowledgeable category of positive social sciences. According to this issue, the utility of the virtue theory has been presented in for the pedeutological thought. The extraordinary attention has been put upon the virtue of hope, reasoning its inevitability in the process of upbringing in the XXI century.

11

Review: "Value and Virtue in a Godless Universe," by Erik J. Wielenberg

100%

Pepliński M.

Forum Philosophicum

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2007

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vol. 12

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issue 1

196-201

EN

The article reviews the book Value and Virtue in a Godless Universe, by Erik J. Wielenberg.

12

Prawo naturalne i cnota – dwa filary porządku społeczno-politycznego

100%

Andrzyszczak P.

Świat i Słowo

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2009

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vol. Świat i Słowo 2009, nr 2 (13)

97-112

EN

In many contemporary discussions and disputes the Catholic Church usually presents its opinion by referring to the category of “natural law”. The classic presentation of that concept was formulated by St. Thomas Aquinas. In his opinion all humans have a common, unchangeable nature in which the mind discovers constant tendencies. On the basis of them the principles of moral law are formulated, and they bind us to protect life, care for our progeny, relatives, community as well as they bind us to seek the truth, in particular the truth about God. However, as human beings we also discover other tendencies in ourselves, which, as it turns out, are rooted in the consequences of the original sin. A human being is broken inside: a hurt mind cannot notice the difference between the truth and false, between authentic and false values. The will does not do good that it wishes, but the bad that it does not wish (Romans 7:19). In such a case only a regained internal unity makes it possible to establish a just social and political order. It can be achieved through the virtues, since only in that way we become more mature, and we realise the characteristic telos in the private and public spheres. An ultimate individualist completely absorbed by his/her egoism is a perfect material for a development of despotism, since a despot needs individuals so preoccupied with themselves and their privacy that they leave the domain of politics entirely at the despot’s disposal.

13

Przyjaciele Boga (gnostycy) – współdziałającymi w trudzie nabywania cnoty. Przyczynek do aretologii Klemensa Aleksandryjskiego

89%

Zgraja B.

Analecta Cracoviensia

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2012

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vol. 44

EN

Acquiring virtue, understood as a well-ordered personality, is connected with a considerable toil, as follows from the writings of Clement from Alexandria. Its source is to be ascribed, first of all, to the necessity of being true to God’s commandments, but also to overcoming discouragement caused by: the long-lasting process of its acquiring, the conviction of impossibility to achieve it, undertaking yet again the ceased “moral cultivation” or other appropriate actions not infrequently given up under the influence of the opinion of the environment. Therefore, the one who acquires virtue, is supported by a gnostic, a perfect Christian, filled with concern for others, who, thanks to his acquired and constantly perfected virtue, becomes – both, for those who intend undertaking the toil of its acquiring, and those who walk the road of virtue – first of all a guarantor of its achievement, encouraging thereby to acquiring it. While being somehow a witness of virtue, he uses in relation to those who strive for it, credible verbal instructions, thus mobilizing those who are discouraged by the toil of acquiring it, to walk the chosen road of virtue. Besides, he tries to discern the moral and intellectual condition of those who begin to acquire virtue, which has an essential influence on the character of the proposed actions that introduce to its acquiring. What’s more, an expression of that help is an encouragement to follow him, a command and also prayer. However, the help provided this way should be a contribution not so much of the gnostics himself, as of the whole people of God, obliged to holiness on account of the sacrament of baptism.

PL

Acquiring virtue, understood as a well-ordered personality, is connected with a considerable toil, as follows from the writings of Clement from Alexandria. Its source is to be ascribed, first of all, to the necessity of being true to God’s commandments, but also to overcoming discouragement caused by: the long-lasting process of its acquiring, the conviction of impossibility to achieve it, undertaking yet again the ceased “moral cultivation” or other appropriate actions not infrequently given up under the influence of the opinion of the environment. Therefore, the one who acquires virtue, is supported by a gnostic, a perfect Christian, filled with concern for others, who, thanks to his acquired and constantly perfected virtue, becomes – both, for those who intend undertaking the toil of its acquiring, and those who walk the road of virtue – first of all a guarantor of its achievement, encouraging thereby to acquiring it. While being somehow a witness of virtue, he uses in relation to those who strive for it, credible verbal instructions, thus mobilizing those who are discouraged by the toil of acquiring it, to walk the chosen road of virtue. Besides, he tries to discern the moral and intellectual condition of those who begin to acquire virtue, which has an essential influence on the character of the proposed actions that introduce to its acquiring. What’s more, an expression of that help is an encouragement to follow him, a command and also prayer. However, the help provided this way should be a contribution not so much of the gnostics himself, as of the whole people of God, obliged to holiness on account of the sacrament of baptism.

14

Educational Authority and Challenge of Freedom: From Ancient Times to Summerhill

89%

Mari G.

Studia Paedagogica Ignatiana

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2016

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vol. 19

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issue 1

57-70

EN

The article is primarily concerned with the relationship between authority and freedom. From the pedagogical point of view, freedom comes from authority because to be free means to be able to express self-control in order to choose only what is good. Educational authority isn’t tyranny because the educator must be coherent and must act as he/she teaches. The main challenge to educating people and to people in education – both of them – is to be able to practice virtue, not only to recognize values. Nowadays, especially the “bad conduct” of youths, people are increasingly concerned about their relationship with permissive educational practices. In fact, the problem revolves around the fact that boys and girls have learned but are unable to lead themselves, they involved in addictions (drugs, alcohol, internet…) and they show their weakness in concrete decisions. It isn’t a matter of knowledge, but of will; it is related to the lack of will towards self-care. Why are boys and girls who attend school, are well informed and without economic problems not determined to reject what is bad not only from the moral point of view, but also from the point of view of their health? Because they are not educated to fix limits to their desires: that problem is related to the lack of authority because authority makes us able to face limitations. For this reason it is necessary to reconsider authority within educational theory and practice.

PL

Artykuł dotyczy przede wszystkim relacji pomiędzy władzą a wolnością. Z pedagogicznego punktu widzenia, wolność pochodzi od autorytetu, ponieważ bycie wolnym oznacza możliwość wyrażania samokontroli w celu wybierania tylko tego, co jest dobre. Instytucja edukacyjna nie jest tyrania, ponieważ wychowawca musi być spójny i musi działać jak uczy. Głównym wyzwaniem dla uczących i edukowanych jest to, aby móc praktykować cnotę a nie tylko do uznawać wartości. W dzisiejszych czasach ludzie są coraz bardziej zaniepokojeni obecnością permisywnych praktyk edukacyjnych. W rzeczywistości problem kręci się wokół faktu, że chłopcy i dziewczęta uczą się, ale nie są w stanie sobą kierować, uzależniają się (narkotyki, alkohol, internet ...) i przejawiają słabość w podejmowaniu konkretnych decyzji. To nie jest kwestia wiedzy, ale woli; jest to związane z brakiem woli to, by się o siebie troszczyć. Dlaczego chłopcy i dziewczęta, którzy uczęszczają do szkoły, są dobrze poinformowani nie potrafią odrzucić tego, co jest złe, nie tylko z moralnego punktu widzenia, ale także z punktu widzenia ich zdrowia? Ponieważ nie są nauczeni stawiania granic dla swoich pragnień: problem ten związany jest z brakiem autorytetu, bo autorytet umożliwia nam stawianie czoła ograniczeniom. Z tego powodu konieczne jest ponowne przyjrzenie się autorytetowi w teorii i praktyce edukacyjnej.

15

Mary Wollstonecraft and the Beginnings of Pro-animal Education

88%

Grabowska B.

Kultura i Edukacja

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2016

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issue 2(112)

66-78

EN

Amidst the many topics important for the shaping of character of adolescents in Original Stories, Mary Wollstonecraft places such important issues as our attitude towards animals. She wants to convince the readers that not only should we not hurt animals but also offer them our aid. The education that sensitises us to the fate of animals is an important element of moral education. Being kind for the beings of other species is what makes us better, more compassionate. And reversely being cruel towards animals turns us into brutes capable of hurting also people. Tormenting animals is moreover inconsistent with God’s will and leads to the infliction of completely unnecessary and senseless suffering. Which is why it deserves severe condemnation.

16

Benedict de Spinoza’s Virtue: Springboard for Modern Valorization of Ethical Relativism

88%

Ogbujah C. N.

Dialogue and Universalism

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2021

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issue 2

107-122

EN

Benedict de Spinoza (1632–1677) was about the most radical of the early modern philosophers who developed a unique metaphysics that inspired an intriguing moral philosophy, fusing insights from ancient Stoicism, Cartesian metaphysics, Hobbes and medieval Jewish rationalism. While helping to ground the Enlightenment, Spinoza’s thoughts, against the intellectual mood of the time, divorced transcendence from divinity, equating God with nature. His extremely naturalistic views of reality constructed an ethical structure that links the control of human passion to virtue and happiness. By denying objective significance to things aside from human desires and beliefs, he is considered an anti-realist; and by endorsing a vision of reality according to which everyone ought to seek their own advantage, he is branded ethical egoist. This essay identified the varying influences of Spinoza’s moral anti-realism and ethical egoism on post-modernist thinkers who decried the “naïve faith” in objective and absolute truth, but rather propagated perspective relativity of reality. It recognized that modern valorization of ethical relativism, which in certain respects, detracts from the core values of the Enlightenment, has its seminal roots in his works.

17

On Virtue in the Context of Sport

88%

Zowisło M.

Physical Culture and Sport. Studies and Research

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2009

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vol. 47

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issue 1

89-94

EN

Sport with its long and rich history is and always has been a complex phenomenon of culture, this marvellous world of objectified human spirit, the environment of man's consciousness and its deep dreams and ideals. So, key elements of sport are not limited to the games themselves, but encompass also a strong ethos consisting of a system of values and models of comportment, personal development and human perfection, frequently expressed in philosophical terms. In ancient Greece, philosophical reflection on sport was directly related to anthropology and focused on the human's whole physical, psychical and spiritual prowess and its improvement. Similar cohesion of the sport idea, philosophy and anthropology is also present in de Coubertin's heritage with its special emphasis on pedagogy. Sport carries a huge educational potential as a tool for shaping man on the somatic, mental, emotional, moral and social levels. But contemporary sport itself is infected by pathologies (actually, first signals of them were present in antiquity), which leads to violating the rule of fair play, to doping, commercialisation of sporting achievements and treating them in an instrumental manner, to the reification of sportsmen and treating the records as an ultimate fetish. In view of such phenomena, the most appropriate and effective reaction seems to take up a reference to classical ideals of the sport ethos and their incessant reinforcement in the process of nowadays education and human self-understanding. In ancient Greece, the philosophy of sport was a complementary element of the whole phenomenon, serving as its idealistic final touch, while today it is increasingly used as a preliminary condition for the practice of sport and is indispensable for a continuation and harmonious development of its tradition. Therefore, the anamnesis of cultural sources of sport is not only of historic character but also, and primarily, has a therapeutic dimension. So, it seems worthwhile and justified to return, restore and reclaim some ancient philosophical ideals that once constituted the base of Greek sport in its great connection with anthropology, a general view of human potential in physical movement. The presented text examines the concept of virtue in ancient sport and philosophy and compares it with contemporary, especially postmodern philosophical (with references to Zygmunt Bauman and Wolfgang Welsch) understanding of human prowess, well-being and beauty.

18

Trust and Trustworthiness as Judicial Virtues

88%

Widłak T.

Krytyka Prawa. Niezależne studia nad prawem

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2022

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vol. 14

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issue 4

151-166

EN

This article considers the meaning of trust for judicial communication. The central tenet of this analysis is that trust is best conceptualized as a judicial virtue and that it can be most fully explained with aretaic language. This claim is elaborated through, first, making distinctions between trust and reliance, as well as between trust and trustworthiness. Second, exploring the determinants of trustworthiness leads the author to argue for a virtue account of judicial trustworthiness. Third, the article discusses whether and how trust as a particular attitude or propensity may be perceived as a judicial virtue. The argument concludes by considering the relation between trust in judges and trust in justice institutions, such as courts of law.

19

Sport: the Treasure of Temperance

88%

Pisk J.

Physical Culture and Sport. Studies and Research

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2011

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vol. 51

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issue 1

53-61

EN

The modern lifestyle, with its emphasis on enjoyment and immoderation, could lead a human being to the point where he is not a master of himself anymore. Inner desires and outer pressures force a man to take those actions that are not in accordance with his rational human nature and that are not good for him. According to the classical philosophical view of Socrates, Plato and Aristotle, this clearly shows the inner slavery of modern man. Temperance, moderation or asceticism today seem old fashioned and unnecessary virtues; nevertheless, it is obvious that many problems of modern societies have roots in the absence of these virtues. These problems include a high percentage of obese population, different addictions and other health problems concerning the immoderate life style. It seems that nowadays enjoyment is the highest imperative for the individual and for society as a whole. However, these days it is possible to recognize the revival of these virtues. This paper points out the case of sport where these virtues are still cultivated and highly appreciated. At first this may seem somehow strange, because many times sport is perceived as connected with pleasure, fun and excess, but in reality sport demands much of participants. It could be even said that professional athletes are modern ascetics, and a big part of recreational sport is all but not enjoyment. In conclusion we can assert that virtues acquired in the field of sport can indeed help a human being to live a better life in general.

20

“We Must Speak”: Humility and Social Activism

88%

Wargin J.

Eidos. A Journal for Philosophy of Culture

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2022

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vol. 6

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issue 2

51-61

EN

Humility is enjoying an upsurge of interest among contemporary virtue theorists. Unfortunately, many of these discussions have cast humility as inconsistent with social activism. Humility is assumed to consist of quiet and unobtrusive traits which seem inconsistent with the assertiveness and outspokenness required for social activism. Paul Bloomfield argues that this aspect of humility – being inconsistent with social activism – prevents it from counting as a virtue at all as a virtue must be the kind of thing that is always appropriate to possess and display. Here I attempt to present an account of humility that is not inconsistent with social activism and that can, and should, be considered a virtue where virtue is loosely understood to mean a generally desirable trait of character.

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