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1
Leidner, Alan C. Unpopular virtues: The critical reception of J.M.R. Lenz. Columbia, S.C: Camden House, 1999.
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2
Sharīf, Aḥmad ʻAbd al-Raḥmān, editor, ʻAṭā Allāh, Ramaḍān ʻAbd al-ʻAzīz, editor, Faramāwī Muṣṭafá Muḥammad editor, Abū Yūsuf, Muḥammad ʻAbd al-ʻAzīz, editor, and Faramāwī Muḥammad Maḥmūd editor, eds. Faḍāʼil al-Islām. al-Minūfīyah, Miṣr: Muʼassasat ʻUlūm al-Ummah lil-Nashr wa-al-Tawzīʻ, 2014.
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3
(Firm), Republic of Tea, ed. The Book of tea and herbs: Appreciating the varietals and virtues of fine tea and herbs. Santa Rosa, CA: Cole Group, 1993.
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4
Avery, Gold Stuart, ed. Tea chings: The tea and herb companion appreciating the varietals and virtues of fine tea and herbs. 2nd ed. New York: Newmarket Press, 2002.
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5
Upton, Charles. The virtues of the Prophet: A young Muslim's guide to the greater Jihad : the war against the passions : with tafsir of the holy Qurʾan. San Rafael, Calif: Sophia Perennis, 2006.
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6
Tolerance is no Virtue: Ignorance, Appreciation, and The Human Story. AuthorHouse, 2006.
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7
Swanton, Christine. Virtue in Hume and Nietzsche. Edited by Nancy E. Snow. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199385195.013.40.
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The primary aim of this chapter is to open up an appreciation of Hume and Nietzsche as central figures in normative ethics within a suitably realist tradition, as opposed to their being some form of subjectivist or skeptic. Morality for them is nothing like the “morality system” so criticized by Williams; rather, for both thick virtue and vice, concepts are central. To understand their naturalistic accounts of properties denoted by those concepts we need (in the case of Hume) an appreciation of the rich psychology of the passions contained in Part II of the Treatise. In the case of Nietzsche, the relevant psychology is the depth psychology heralding the psychoanalytic movement. In particular, such understanding involves taking seriously what Nietzsche calls his “developmental theory of will to power.” This allows him to present a revisionist account of the virtue/vice concepts.
8
Swanton, Christine. Virtue Ethics, Thick Concepts, and Paradoxes of Beneficence. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190648879.003.0003.
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Reasons of beneficence are at the core of ethics and also of many of its paradoxes. What is needed for their resolution is an appreciation of the distinctive nature of what has been called the logos of ethics; an openness to a practical reality of notably reasons. That openness constitutes the mode of being of that reality and thereby its ontology. I propose a virtue ethical understanding of the logos of ethics. Here the thick virtue and vice concepts are central. This conception of the ethical provides a stark contrast to the narrowness and thinness of the “moral” as traditionally conceived. After outlining the basic theoretical position—the chapter deploys the view to resolve paradoxes of beneficence. These are the paradox of supererogation, the “It Makes No Difference” Paradox (e.g., that of pooled beneficence), and that of the underdetermination by reasons for action (e.g., of what charity to support).
9
Miller, Christian B., and Ryan West, eds. Integrity, Honesty, and Truth Seeking. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190666026.001.0001.
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Integrity, honesty, and truth seeking are important virtues that most people care about and want to see promoted in society. Yet surprisingly, there has been relatively little work among scholars today aimed at helping us better understand this cluster of virtues related to truth. This volume incorporates the insights and perspectives of experts working in a variety of disciplines, including philosophy, law, communication and rhetorical studies, theology, psychology, history, and education. For each virtue, there is a conceptual chapter, an application chapter, and a developmental chapter. The resulting volume significantly deepens our knowledge about and appreciation for these central virtues.
10
Peteet, John R., ed. The Virtues in Psychiatric Practice. Oxford University Press, 2021. http://dx.doi.org/10.1093/med/9780197524480.001.0001.
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This book explores the implications for psychiatric practice of virtues shown to foster self-control, benevolence, intelligence, and positivity, roughly corresponding to the four cardinal virtues of Plato and Aquinas. Chapter authors highlight the psychotherapeutic relevance of virtues of self-control (accountability, humility, and equanimity), benevolence (forgiveness, compassion, and love), intelligence (defiance and phronesis, or practical wisdom), and positivity (gratitude, self-transcendence, and hope). A concluding chapter considers the implications for psychiatry of the emerging science of human flourishing. The work offers a fuller appreciation of the importance of virtue in the therapeutic encounter, a clearer understanding of clinical indications for focusing on particular virtues, and enhanced practical ways of promoting human growth.
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Garthoff, Jon. The Dialectical Activity of Becoming Just. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190631741.003.0008.
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This chapter articulates a “dynamic approximation” model of the acquisition and maintenance of the individual virtues. This model incorporates elements of Talbot Brewer’s account of virtue acquisition as a dialectical activity, in which attention is repeatedly and indefinitely refocused on a value, over time enabling both deeper engagement with it and deeper appreciation of it. The model also adapts elements of John Rawls’s ideal theory of political justice, applying these in a novel way to the case of individual justice. These elements include holding fixed broad contours of human psychology for the purpose of articulating ideals and emphasizing conditions where characteristic threats and obstacles to justice are resisted and overcome. The focus here is on the individual virtue of justice, and the chapter discusses three families of threats and obstacles to its acquisition and maintenance.
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Wynn, Mark R. Spiritual Traditions and the Virtues. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198862949.001.0001.
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This book develops a philosophical appreciation of the spiritual life. Specifically, it aims to show how a certain conception of spiritual good, one that is rooted in Thomas Aquinas’s account of infused moral virtue, can generate a distinctive vision of human life and the possibilities for spiritual fulfilment. Among other matters, the text examines the character of the goods to which spiritual traditions are directed; the structure of such traditions, including the connection between their practical and creedal commitments; the relationship between the various vocabularies that are used to describe, from the insider’s perspective, progress in the spiritual life; the significance of tradition as an epistemic category; and the question of what it takes for a spiritual tradition to be handed on from one person to another. So, while the discussion aims to make some contribution to the discipline that we standardly call the philosophy of religion, it has a rather different focus from some familiar ventures in the field, in so far as it starts from a consideration of the nature of spiritual goods and of traditions that seek to cultivate such goods. In his account of the virtues, Aquinas suggests how it is possible for our relations to the everyday world to be folded into our relations to the divine or sacred reality otherwise understood. In this sense, he is offering a vision of how it is possible to live between heaven and earth. This book considers how that vision may be extended across the central domains of human thought and experience, and how it can deepen and diversify our understanding of what it is for a human life to be lived well.
13
Calhoun, Cheshire. On Being Content with Imperfection. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190851866.003.0007.
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Our present situations are typically imperfect. We can imagine how those imperfect situations could have better had events unfolded differently, and thus we are vulnerable to discontent. Setting aside experiences of contentment with a perfect condition, the author explores the possibility of contentment with imperfect conditions and, further, argues that a disposition to contentment with imperfection is a virtue. The first half of the chapter lays out an analysis of what contentment and discontentment are. Contentment depends on our envisioning how our present circumstances could have been worse and on judging that those circumstances are good enough with respect to a particular expectation frame. The second half argues that a disposition to contentment, understood as a disposition to appreciate the goods in one’s present condition and to use expectation frames that enable such appreciation, is a virtue. The chapter concludes with responses to a set of skeptical concerns about recommending a disposition to contentment.
14
Zglinski, Jan. Europe's Passive Virtues. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198844792.001.0001.
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This book investigates the phenomenon of deference to Member State authorities in EU free movement law. It enquires into the decision-making latitude which the European Court of Justice grants national institutions by means of two deference doctrines: the margin of appreciation and decentralized judicial review. At the same time, it sheds light on a number of broader developments in European law. These include changes in the intensity of judicial review, the relationship between centre and periphery, the interaction between political and adjudicative processes, and the division of powers between EU and Member State courts. Drawing on an original data set of free movement cases from 1974 to 2013, the book examines how and which decisions the Court defers to national institutions. It tests the impact of twelve variables on the practice of judicial deference. The results reveal that free movement law and the internal market have substantially changed over the past four decades. The Court has scaled down its involvement in and reduced its control over Member State affairs. The book argues that these new-found ‘passive virtues’ are linked to the legal, political, and institutional changes that have taken place in the EU.
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Ivanhoe, Philip J. Oneness. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190840518.001.0001.
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At the core of this work lie the oneness hypothesis, which is not a single theory but a family of views found in different forms in a wide variety of disciplines, and its implications for theories of virtue and human happiness. The oneness hypothesis concerns the nature of the world, but it entails a view about the nature of the self and its relationship to other people, creatures, and things. Its core assertion is that we are inextricably intertwined with other people, creatures, and things. The connections the oneness hypothesis advocates are specifically those that conduce to the health, benefit, and improvement of both individuals and the larger wholes of which they are parts. The relational view of the self at the heart of the oneness hypothesis offers an alternative to more individualistic accounts. This new view of the self is a more expansive conception of the self, a self that is less self-centered and instead is seen as intimately connected with other people, creatures, and things. A central claim of this work is that a proper understanding of the underlying oneness of the world will lead one to a greater awareness and appreciation of innate inclinations and resources that when fully developed generate a distinctive set of virtues. A life guided by such virtues enables one to locate oneself within grand natural and social orders that facilitate greater spontaneity, security, and metaphysical comfort, resulting in a special, resilient, and enduring form of happiness.
16
Fisher, John A. Environmental Aesthetics. Edited by Jerrold Levinson. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780199279456.003.0039.
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The rapid growth of concern for the natural environment over the last third of the twentieth century has brought the welcome reintroduction of nature as a significant topic in aesthetics. In virtue of transforming previous attitudes towards nature, environmentalist thinking has posed questions about how we conceptualize our aesthetic interactions with nature, the aesthetic value of nature, and the status of art about nature. Although environmental concerns have undoubtedly motivated the new aesthetic interest in nature, the term ‘environmental aesthetics’ connotes two overlapping but distinct themes, one emphasizing the aesthetics of nature as understood by environmentalism, the second focusing on the notion of environments of all sorts as objects of appreciation.
17
Hater: On the Virtues of Utter Disagreeability. Viking, 2018.
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18
Kyritsis, Dimitrios. Constitutional Review in Representative Democracy. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199672257.003.0006.
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The legitimacy of constitutional review of legislation depends on a proper appreciation of the contributions of courts and the legislature in the project of governing. This chapter argues that legislatures rightly have the initiative in this project, because the role of legislators is structured so as to enable them to combine the demands of popular support and moral innovation. This, and not political equality, is the value of democratic representation. Giving legislatures the initiative, however, does not mean giving them the last word. In addition, legislative initiative comes with grave risks, which institutional design must try to avert. By virtue of their independence, courts are well-equipped to check those risks. At the same time, judicial supervision is compatible with the legislature’s valuable contribution. Whether under a system of strong or weak constitutional review, courts can remain subsidiary to the legislature.
19
Pummer, Theron. Lopsided Lives. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808930.003.0014.
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Intuitively there are many things that non-derivatively contribute to well-being: pleasure, desire satisfaction, knowledge, friendship, love, rationality, freedom, moral virtue, and appreciation of beauty. According to pluralism, at least two different types of things non-derivatively contribute to well-being. Lopsided lives score very low in terms of some types of things that putatively non-derivatively contribute to well-being, but very high in terms of other such types of things. This chapter argues that pluralists essentially face a trilemma about lopsided lives: they must either make implausible claims about how they compare in terms of overall well-being with more balanced lives, allow overall well-being to be implausibly hypersensitive to very slight nonevaluative differences, or adopt implausible seeming limits on what things lives can contain or how much they can contribute to overall well-being. Such problems about lopsided lives push us away from pluralism and toward simpler theories of well-being, toward hedonism in particular.
20
Anderson, Amanda. A Human Science. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198755821.003.0005.
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The final chapter considers the question of psychology’s challenge to morality in light of larger debates over the value of the humanities. While many of the influential calls for new methods within the literary field therapeutically privilege psychological over moral desiderata in their promotion of new moods of literary appreciation and pleasure, public-facing defenses of the humanities typically stress their moral value, their ability to promote civic virtue and individual moral growth. Surveying the broad conditions affecting the self-understanding of the humanities in literary studies today, this chapter underscores the ability of humanistic thought to capture both the quality and duration of experience (what I identify as moral time) and to take reflective distance on questions of value. As the modern university orients itself toward the grand challenges facing society today, with leading roles assigned to the natural and social sciences, these specific strengths of the humanities become critically important.
21
Stangl, Rebecca. Neither Heroes nor Saints. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197508459.001.0001.
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Most of us are far from perfect in virtue. Faced with this fact, moral philosophers can respond in two different ways. On the one hand they might insist that the only real virtue is perfect virtue, and the only right actions are perfectly virtuous ones. Any failure to meet the exacting standards of perfect virtue will amount to vice, and any less than perfectly virtuous actions will be wrong. On the other hand, and if they reject such a rigorist picture, they can instead affirm that there are actions that are truly good and right even if they fall short of perfection. This book urges the attractions of a virtue ethics that is committed to the second sort of picture. In doing so, it makes two major innovations. First, it constructs and defends neo-Aristotelian accounts of supererogation and suberogation. But just as important, and far from encouraging a kind of complacency, the recognition that there can be genuine goodness short of perfection is precisely what opens up theoretical space for appreciating the goodness of striving toward ideal virtue. Thus, the second major innovation this book makes is to show that self-improvement itself can be morally excellent, and that the disposition to seek and engage in it, where appropriate, can itself be a virtue.
22
Fiske, Elizabeth French. I Lived Among The Apaches: An Appreciation Of The Virtues And Emotions Of The Indian American. Kessinger Publishing, LLC, 2007.
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23
Amador, Gina. The Book of Tea and Herbs: Appreciating the Varietals and Virtues of Fine Tea and Herbs. Cole Group, 1993.
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24
Upton, Charles. The Virtues of the Prophet: A Young Muslim's Guide to the Greater Jihad, the War Against the Passions. Sophia Perennis, 2006.
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25
Upton, Charles. The Virtues of the Prophet: A Young Muslim's Guide to the Greater Jihad, the War Against the Passions. Sophia Perennis, 2006.
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26
Eldridge, Richard. Aesthetics and Ethics. Edited by Jerrold Levinson. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780199279456.003.0043.
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To the extent that these neo-Aristotelian value realisms offer multi-dimensional accounts of the good and very flexible appreciations of different virtues (of both character and art) in different contexts, they account well for the varieties of characters, actions, and works of art that we value. But it is not always easy to see exactly how the particularism fits with the objectivism. When there is that much variety in judgements of value, often indexed to local cultural or historical circumstance, then, even if it need not be true, the thought that such judgements are mere expressions of individual or social preference looms. When, in contrast, the overall theory of the good or the beautiful is given more shape and content, so that common features of beauty or goodness in different particulars are discernible, then the particularism lapses.
27
Cox, Damian, and Michael Levine. Music and Ethics. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199935321.013.145.
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This essay examines the relationship between music and ethics. Can music have a positive or negative role in our disposition toward, or performance of, right and wrong acts, duties, and virtues? Can it make a difference to us morally? Can musical experience make us better or worse off from a moral point of view? It is argued that although there is no necessary connection between listening to or appreciating music and one’s moral character, the contingent connections are many and various. Kivy’s critique of the character-building force of absolute music is examined and rejected. If music possesses epistemic and behavioral moral force, then it possesses—for some people, some of the time—the power to build moral character. If music enlarges our capacities of emotional empathy (not for everyone, or all music, and not on all occasions), then it has a role to play in building moral character.
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Owens, David. Bound by Convention. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192896124.001.0001.
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Abstract How should we assess the social structures that govern human conduct and settle whether we are bound by their rules? One approach is to ask whether those social arrangements (e.g. our family structures) reflect pre-conventional facts about our nature. If they do, compliance will serve our interests because these rules are not just conventions. Another approach is to ask whether following a convention has desirable consequences. For example, the rule which makes the dollar bill legal tender is a convention and the great usefulness of having a medium of exchange ensures that we should follow that convention by accepting paper money in return for things of real value. This work argues that being bound by a convention can also be valuable for its own sake. People need meaning in their lives, and conventions infuse our acts and attitudes with normative significance, rendering them right or wrong, appropriate or inappropriate, required or forbidden. Such rules bind us not just in virtue of their usefulness but also because their absence would impoverish our social world. Appreciating this point is essential to a proper understanding of our cultures of neighbourliness and hospitality, family structures, systems of property rights, conventions around speech, the norms governing how we deport ourselves in public, and even the rules of a game.
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Saito, Yuriko. Aesthetics of the Familiar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199672103.001.0001.
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Everyday aesthetics was recently proposed as a challenge to the contemporary Anglo-American aesthetics discourse dominated by the discussion of art and beauty. This book responds to the subsequent controversies regarding the nature, boundary, and status of everyday aesthetics and argues for its legitimacy. Specifically, its discussion highlights the multifaceted aesthetic dimensions of everyday life that are not fully accounted for by the commonly held account of defamiliarizing the familiar. Instead, the appreciation of the familiar as familiar, negative aesthetics, and the experience of doing things are all included as being worthy of investigation. These diverse ways in which aesthetics is involved in everyday life are explored through conceptual analysis as well as by application of specific examples from art, environment, and household chores. The significance of everyday aesthetics is also multi-layered. This book emphasizes the consequences of everyday aesthetics beyond the generally recognized value of enriching one’s life experiences and sharpening one’s attentiveness and sensibility. Many examples, ranging from consumer aesthetics and nationalist aesthetics to environmental aesthetics and cultivation of moral virtues, demonstrate that the power of aesthetics in everyday life is considerable, affecting and ultimately determining the quality of life and the state of the world, for better or worse. In light of this power of the aesthetic, everyday aesthetics has a social responsibility to encourage cultivation of aesthetic literacy and vigilance against aesthetic manipulation. Ultimately, everyday aesthetics can be an effective instrument for directing humanity’s collective and cumulative world-making project for the betterment of all its inhabitants.
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MARROQUÍN-DE JESÚS, Ángel, Juan Manuel OLIVARES-RAMÍREZ, Marisela CRUZ-RAMÍREZ, and Luis Eduardo CRUZ-CARPIO. CIERMMI Women in Science Engineering and Technology TXV. ECORFAN, 2021. http://dx.doi.org/10.35429/h.2021.6.1.180.
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In recent years, society has achieved a better quality of life; this has been possible thanks to scientific and technological advances. Among the advances that have allowed us to move forward is, without a doubt, the development of the vaccine against the SARS-CoV-2 virus. The method used for the synthesis of this vaccine was developed by Ugur Sahin and Öezlem Türeci, founders of BioNTech. Yes, behind the scientific development of greatest impact and relevance in recent years are a man and a woman. This scientific development was possible thanks to both of them, and here it is important to highlight the quality of women in science related to seeing issues from another perspective. Therefore, the union of their strengths and their differences made it possible to have a vaccine that makes it possible to return to life without confinement, without fear of going out, and with the possibility of enjoying it. Thus, the role of women in science is not only valuable, but fundamental to solve the problems that afflict us today. In this context, I can only thank and congratulate the women who today, thanks to their training, discipline and commitment, are giving us this wonderful work of science. I am sure that more challenges will come, but always counting on them, we will come out ahead. My most sincere appreciation and admiration.