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Books on the topic 'Virtues of Mary'

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Published: 24 June 2021
Last updated: 10 February 2022

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1

Imitating Mary: Ten Marian Virtues for the Modern Mom. Notre Dame, Indiana: Ave Maria Press, 2013.

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2

Zadykowicz, Tadeusz. Maryjność moralności chrześcijańskiej. Lublin: Wydawnictwo KUL, 2009.

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3

The many faces of virtue. Steubenville, Ohio: Emmaus Road Pub., 2000.

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4

Marx, morality, and the virtue of beneficence. Lanham, MD: University Press of America, 2002.

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5

Marx, morality, and the virtue of beneficence. New York: P. Lang, 1991.

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6

A vindication of political virtue: The political theory of Mary Wollstonecraft. Chicago: University of Chicago Press, 1992.

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7

Virgin snow: Leaving your mark in the world. Enumclaw, WA: WinePress Pub., 2010.

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8

NATO Advanced Study Institute on Virtual Nonlinear Multibody Systems (2002 Prague, Czech Republic). Virtual nonlinear multibody systems. Dordrecht: Kluwer Academic Publishers, 2003.

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9

Mary, model of justice: (reflections on the Magnificat). New York: Alba House, 1987.

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10

Mars diaries. Wheaton, Ill: Tyndale House, 2001.

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11

Brouwer, Sigmund. Mars diaries. Wheaton, Ill: Tyndale House, 2002.

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12

Brouwer, Sigmund. Mars diaries. Wheaton, Ill: Tyndale House, 2002.

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13

Mars diaries. Wheaton, Ill: Tyndale House, 2001.

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14

Mars diaries. Wheaton, Ill: Tyndale House, 2001.

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15

Copyright Paperback Collection (Library of Congress), ed. Mars diaries. Wheaton, Ill: Tyndale House, 2001.

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16

Mars diaries. Wheaton, Ill: Tyndale House, 2000.

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17

Mars diaries. Wheaton, Ill: Tyndale House, 2000.

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18

Brouwer, Sigmund. Mars diaries. Wheaton, Ill: Tyndale House, 2000.

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19

Mars diaries. Wheaton, Ill: Tyndale Kids, 2001.

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20

With Mary in prayer. Huntington, IN: Our Sunday Visitor Pub., 1999.

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21

Otte, Joachim. Livestock sector development for poverty reduction: An economic and policy perspective : livestock's many virtues. Rome: Food and Agricultural Organization of the United Nations, 2012.

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22

Virtual inequality : beyond the digital divide / Karen Mossberger, Caroline J. Tolbert, Mary Stansbury. Washington, DC: Georgetown University Press, 2003.

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23

Brouwer, Sigmund. Mars diaries: Oxygen level zero. Wheaton, Ill: Tyndale House, 2000.

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24

Gould, Evlyn. Virtual theater from Diderot to Mallarmé. Baltimore: Johns Hopkins University Press, 1989.

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25

Mark, Bunting. Mark Bunting's virtual power: Using your PC to realize the life of your dreams. New York: Simon & Schuster, 1997.

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26

Gelett, Burgess. Goops and how to be them: A manual of manners for polite children inculcating many juvenile virtues both by precept and example. Seattle: Peanut Butter Pub., 1998.

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27

Tenney, Tommy. The Mary Martha Principles: Discovering Balance Between Faith and Works. Destiny Image Publishers, 2007.

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28

Lei, Christine. Academic excellence, devotion to the church and the virtues of womanhood: Loretto, Hamilton 1865-1970. 2003.

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29

Carr, David. Virtue Ethics and Education. Edited by Nancy E. Snow. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199385195.013.10.

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This chapter explores key respects in which virtue ethics has been considered of relevance to education. First, much recent work has focused on the case for a broader virtue ethical understanding of the aims of education and schooling and on the prospect of conceiving moral education in terms of the cultivation of virtuous character. Second, many educational philosophers and theorists have sought a virtue ethical account of the practice of teaching and/or the professional role and responsibilities of career teachers. Third, however, much recent educational attention has been devoted to the virtues that Aristotle distinguished from moral virtues as epistemic virtues, with particular regard to their significance for the professional development of teachers, as well as for education more generally.
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30

Siegel, Harvey. Critical Thinking and the Intellectual Virtues. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190682675.003.0007.

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In this chapter I address four (clusters of) questions: (1) Are the dispositions, habits of mind, and character traits constitutive of the “critical spirit” rightly conceived as intellectual virtues? What is gained and/or lost by so conceiving them? (2) Do the intellectual virtues include abilities as well as dispositions, or should we maintain the distinction, embraced by many accounts of critical thinking, between abilities of reason assessment and the critical spirit? (3) Should we be externalists/reliabilists or responsibilists with respect to the intellectual virtues? (4) What is the connection between virtue and reason? Is a virtuous intellect eo ipso a rational one? I will argue that a virtuous intellect is not necessarily a rational one, and that in addition to the intellectual virtues, rational abilities—those captured by the reason assessment component of critical thinking—are required.
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31

Salzman, Todd A., and Michael G. Lawler. People Beginning Sexual Experience. Edited by Adrian Thatcher. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199664153.013.003.

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This chapter discusses sex and the beginning of sexual activity. It develops a theory of virtue and virtue ethics which focuses more on the character of the sexual agent than on the acts the agent does. A virtuous character learned in a community of origin, it is argued, will impel a person to acts of sexual virtue and avoidance of acts of sexual vice. Three virtues are advanced as primary for virtuous sexual activity: love, justice, and chastity. Also considered is the relationship between the phenomenon of cohabitation and marriage, and nuptial cohabitation, that which is premised on the commitment to marry, is presented as a first step on a journey that will eventually end in the cohabiting couple’s marriage. The chapter concludes by proposing for cohabiting couples a period of ritual betrothal sanctioned and guaranteed by the community in which they are expected to learn virtue.
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32

Kawall, Jason. Environmental Virtue Ethics. Edited by Nancy E. Snow. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199385195.013.24.

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Environmental virtue ethics is among the most fruitful and influential applications of virtue ethics. This chapter considers the attractions of a virtue-based approach to environmental ethics in particular, before examining how we come to identify environmental virtues and vices. Following consideration of representative environmental virtues (humility and courage), and vices (arrogance and inattention), the chapter turns to a consideration of objections to environmental virtue ethics. While many of these objections are readily answerable, they suggest that greater attention must be paid to political virtues, and to the role of institutions and social structures in shaping possibilities for acquiring and acting upon environmental virtues. There are also significant epistemic worries concerning the ability to identify environmental virtues and exemplars. The chapter closes with a consideration of ways in which appeals to psychology and the social sciences might enrich and enhance environmental virtue ethics, and help to overcome its remaining epistemic problems.
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33

Philosophy of Mary Astell: An Early Modern Theory of Virtue. Oxford University Press, 2015.

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34

Bommarito, Nicolas. The Relevance of Inner Virtue. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190673383.003.0006.

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In this final chapter, I argue that inner virtue and vice are relevant to both moral theory and practice. For moral theory, inner virtues and vices show that one cannot easily derive an account of moral character from an account of morally right action—though related, virtue is a distinct domain of moral evaluation. For moral practice, an awareness of inner virtues and vices should lead us to be more reluctant to make judgments of the moral character of others since there are many virtues and vices that remain out of our view.
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35

Vasalou, Sophia. Virtues of Greatness in the Arabic Tradition. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198842828.001.0001.

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There are few ideals of character as distinctive as the ancient virtue of “greatness of soul.” A larger-than-life virtue embodying a vision of human greatness, it has often been seen as a relic of the Homeric world and its honour-loving heroes. In philosophy, it found its most celebrated expression in Aristotle’s ethics, and it has lived on in the minds of philosophers and theologians ever since. Yet among the many lives this virtue has led in intellectual history, one remains conspicuously unwritten. This is the life it led in the Arabic tradition. A virtue of Greek warriors and their democratic epigones—what happened when this splendid virtue made landfall in the Islamic world? One of the aims of this book is to answer this question. Yet in the process, it opens out to become a story about a larger family of virtues united by their preoccupation with greatness and things great. We may call them “virtues of greatness.” An important constituent of the character ideals expounded across a range of genres within the Islamic world, this type of virtue tells us as much about the content of these ideals as about their kaleidoscopic genealogies. The Islamic world, too, had its native heroes, who bequeathed their conception of extraordinary virtue to posterity. Heroic virtue is above all expressed in a boundless aspiration to what is greatest. Could we admire such virtue enough to want it as our own? What can we learn from the Arabic tradition of the virtues?
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36

Baehr, Jason. Intellectual Virtues and Truth, Understanding, and Wisdom. Edited by Nancy E. Snow. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199385195.013.3.

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This chapter addresses the proper end or aim of intellectual virtues. After distinguishing between two fundamentally different conceptions of intellectual virtue, the author considers the plausibility, with respect to each conception, of the “binary thesis,” according to which the proper aim of intellectual virtues is true belief and the avoidance of cognitive error. The author goes on to argue that if one understands intellectual virtues (as many virtue epistemologists do) as admirable traits of personal character—for example, as traits like curiosity, open-mindedness, intellectual courage, and intellectual humility—then sophia or theoretical wisdom presents itself as a plausible way of understanding their aim.
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37

Boyd, Craig A., and Kevin Timpe. The Virtues: A Very Short Introduction. Oxford University Press, 2021. http://dx.doi.org/10.1093/actrade/9780198845379.001.0001.

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The Virtues: A Very Short Introduction explores both the nature of virtue in general and specific kinds of virtues. These include the moral virtues, the intellectual virtues, and the theological virtues, as well as the capital vices. From the philosophy of Aristotle and Confucius, to the paintings of Raphael, Botticelli, and many more, fascination with the virtues has endured and evolved to fit a wide range of cultural, religious, and philosophical contexts through the centuries. This VSI examines the role of the virtues in the moral life, their cultivation, and how they offer ways of thinking and acting that are alternatives to mere rule-following. It also considers the relationship of the virtues to one’s own emotions, desires, and rational capacities.
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38

Ivanhoe, Philip J. Virtues, Inclinations, and Oneness. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190840518.003.0005.

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This chapter develops various implications of the oneness hypothesis when applied to theories of virtue, drawing on several claims that are closely related to the hypothesis. Many of the views introduced and defended are inspired by neo-Confucianism and so the chapter offers an example of constructive philosophy bridging cultures and traditions. It focuses on Foot’s theory, which holds that virtues correct excesses or deficiencies in human nature. The alternative maintains that vices often arise not from an excess or deficiency in motivation but from a mistaken conception of self, one that sees oneself as somehow more important than others. The chapter goes on to argue that such a view helps address the “self-centeredness objection” to virtue ethics and that the effortlessness, joy, and wholeheartedness that characterizes fully virtuous action are best conceived as a kind of spontaneity that affords a special feeling of happiness dubbed “metaphysical comfort.”
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39

Gerkan, Meinhard von. Marg Und Partner Modell Virtuell. Wiley-VCH, 2000.

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40

Gerkan, M. von. Marg Und Partner, Virtuell Modell. Ernst,Wilhelm & Sohn,Verlag fur Architektur und Technische Wissenschaften Gmbh.,Germany, 2000.

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41

Trivigno, Franco V. Plato. Edited by Nancy E. Snow. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199385195.013.42.

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This chapter foregrounds aspects of Plato’s thinking about virtue that may be useful for contemporary virtue ethicists. First, Plato presents Socrates’ self-knowledge as a kind of ‘moral epistemic humility,’ and this notion may be important for theories that set a high bar for moral knowledge. Second, Plato provides various models—with wisdom at the forefront—for configuring the relationship amongst the virtues. Third, Plato’s view that virtue is sufficient for happiness, though external goods contribute to one’s level of happiness, represents an underexplored option in contemporary work. Fourth, very few scholars have drawn from Plato’s rich account of the moral psychology of eros, or love, in the development and maintenance of the proper attitude toward virtue. Finally, Plato’s political thought, in which the state’s central task is tend to the virtue and happiness of its citizens, may provide a rich resource for those interested in moral education and virtue politics.
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42

Schliesser, Eric. Virtue. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190690120.003.0009.

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This chapter discusses two features of Adam Smith’s account of virtue. First, it argues that there is a significant tension in Smith’s treatment of virtue. Sometimes Smith writes of virtue as something rare and sometimes he writes of it as something that one can expect to encounter reliable in others. Second, it analyzes Smith’s treatment of the model of moral excellence, “the wise and virtuous” person. It argues that the content of this person’s excellence reveals that this is a practiced judge of character entrusted with the wise enforcement of the law. That is to say, the core of Smith’s theory of virtue grounds the political order. However, Smith recognizes many forms of excellence.
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43

Baehr, Jason. Virtue. Edited by William J. Abraham and Frederick D. Aquino. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199662241.013.32.

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Intellectual virtues are character traits that facilitate the acquisition and transmission of knowledge and related epistemic goods. This chapter takes up the question of which traits are intellectual virtues in relation to a particular variety of knowledge; namely, knowledge of God. It is argued that moral humility (as distinct from intellectual humility) is an intellectual virtue in this context. This account of moral humility and its epistemically salutary effects is sketched against the backdrop of an account of human pride and the obstacles such pride poses to the acquisition of theistic knowledge. Finally, an objection is considered according to which, owing to other features of human psychology, moral humility may in fact be an intellectual vice in this context.
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44

Résumé des articles présentés au tribunal ecclésiastique d'Edmonton pour servir au procès informatif dans la cause de béatification et de canonisation du serviteur de Dieu, Monseigneur Vital Justin Grandin, Oblat de Marie Immaculée, premier évêque de St-Albert. [Canada?: s.n., 1996.

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45

Radden, Jennifer. Virtue-Based Psychiatric Ethics. Edited by John Z. Sadler, K. W. M. Fulford, and Cornelius Werendly van Staden. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780198732365.013.32.

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Psychiatric practice with those who are severely mentally ill calls for an ethical approach that builds on, but goes beyond, the biomedical principles applicable to all medical sub-specialties including psychiatry. Although it may not be the only answer for the specific ethical demands of the psychiatry setting, a character-focused ethics fits psychiatric practice particularly well. Features of virtues that explain this fit are outlined here: their nature as composite and heterogenous habits that involve mental attitudes, and affections; possess a complex moral psychology; are partialist and role specific; and includephronesis. In the professional role morality underlying virtue approaches, goals of practice can themselves become role constituted virtues, it is shown, so that the distinction between clinical skills and virtues collapses. And some of the implications of these observations for medical education are noted.
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46

Rushing, Sara. The Virtues of Vulnerability. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197516645.001.0001.

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There are many locations, relationships, and experiences through which we learn what it means to be a citizen. Contemporary healthcare—or “the clinic”—is one of those sites. Being drawn into the complex “medical-legal-policy-insurance nexus” as a patient entails all sorts of learning, including, it is argued here, political learning. When we are subjected as a patient, frequently through a discourse of “choice and control,” or “patient autonomy,” what do we learn? What happens when the promise of a certain kind of autonomy is accompanied by demands for a certain kind of humility? What do we learn about agency and self-determination, as well as trust, self-knowledge, dependence, and resistance under such conditions of acute vulnerability? This book explores these questions on a journey through medicalized encounters with giving birth, navigating death and dying, and seeking treatment for life-altering mental illness (here post-traumatic stress disorder among veterans). While the body has always posed a problem for Western thought, and has been treated as an obstacle to freedom and independence and something our rational capacity must master and control, this book aims to counter that intellectual-historical and political tendency by asking how we might reimagine the political potential of embodiment, or make space for considering “the virtues of vulnerability.” In particular, the book offers a novel conception of democratic citizen-subjectivity, grounded in an ethical disposition of humility-informed-relational-autonomy.
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47

Hansen, Jennifer L. A Virtue-Based Approach to Neuro-Enhancement in the Context of Psychiatric Practice. Edited by John Z. Sadler, K. W. M. Fulford, and Werdie (C W. ). van Staden. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780198732372.013.42.

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By adopting a virtue-based approach to neuro-enhancement, I argue that facilitating neuro-enhancement within the therapeutic relationship may pervert the practice of psychiatry in so far as it risks corrupting virtues important to the healing project. I further argue that the neuro-enhancement question emerges more often when exclusively principle-based approaches, supported by market-oriented and technological trends in medicine, frame the debate. Finally, I draw on case studies to clarify some varieties of neuro-enhancement in the context of psychiatric practice as well as to specify the three most important virtues undermined by neuro-enhancement—trustworthiness, respect for the healing project, and engagement.
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48

Sayre-McCord, Geoffrey. Hume on the Artificial Virtues. Edited by Paul Russell. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199742844.013.39.

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In the Treatise, Hume offers a detailed account of what he calls the artificial virtues: of justice, of fidelity to promises, and of allegiance to political authority, among others. According to virtually everyone, Hume’s discussion of these artificial virtues—and especially of the conventions on which he argues they depend—is inspired, rich, and subtle. At the same time, also according to virtually everyone, Hume’s discussion is deeply puzzling. Indeed, many have thought the puzzles so deep as to render Hume’s position internally inconsistent (or, if not, at least disingenuous). Puzzling though Hume’s discussion is, this chapter argues that Hume’s account of the artificial virtues is not just consistent (and sincere) but plausible and attractive.
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49

Kristjánsson, Kristján. Virtuous Emotions. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809678.001.0001.

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Aristotelian virtue ethics has gained momentum within latter-day moral theorizing. Many people are drawn towards virtue ethics because of the central place it gives to emotions in the good life; after all, Aristotle says that emotions can have an intermediate and best condition proper to virtue. Yet nowhere does Aristotle provide a definitive list of virtuous emotions. In the Rhetoric, Aristotle does analyse a number of emotions. However, many emotions that one would have expected to see there fail to get a mention, and others are written off rather hastily as morally defective. Whereas most of what goes by the name of ‘Aristotelian’ virtue ethics nowadays is heavily reconstructed and updated Aristotelianism, such exercises in retrieval have not been systematically attempted with respect to his emotion theory. The aim of this book is to offer a revised ‘Aristotelian’ analysis and moral justification of a number of emotions that Aristotle either did not mention (such as awe, grief, and jealousy), relegated, at best, to the level of the semi-virtuous (such as shame), made disparaging remarks about (such as gratitude) or rejected explicitly (such as pity, understood as pain at another person’s deserved bad fortune). It is argued that there are good ‘Aristotelian’ reasons for understanding those emotions either as virtuous or as indirectly conducive to virtue. The book begins with an overview of Aristotle’s ideas on the nature of emotions and of emotional value, and it ends with an account of Aristotelian emotion education.
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50

Onuf, Nicholas Greenwood. Relative Virtue. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190879808.003.0014.

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Whether we live in a time of transition, or in a time when bourgeois prosperity is coming to an end, many of us wonder how we might best conduct ourselves. In the circumstance, Aristotle’s virtue ethics offers a great deal. Cicero reconceptualized virtue as duty, and Adam Smith demonstrated that self-control, or conscience, depends on approbation and condemnation by one’s self and others. The result is an ethical system that makes duty a function of status-position and not just office. Positional ethics makes no universal claims about conduct. Specific norms are local and contingent, although some of them will be defended as natural and widely distributed. Status-ordering is everywhere; modernist administration, technological wonders, and liberal ideology have excused us from looking for it. If the modern world collapses, no system of ethics can help. Short of collapse, positional ethics is the best we can hope for.
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