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1
Brown, Matthew J. "Mary Parker Follett as Integrative Public Philosopher." Hypatia 36, no. 2 (2021): 425–36. http://dx.doi.org/10.1017/hyp.2021.15.
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AbstractMary Parker Follett was a feminist-pragmatist American philosopher, a social-settlement worker, a founding figure in the community centers movement, a mediator of labor disputes, and a theorist of political and social organization and management. I argue that she is a model for a certain kind of public philosopher, and I unpack the respects in which she serves as such a model. I emphasize both her virtues as a public thinker and the role played in her work by the process of integration and the creative process.
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Nelson, D. "The Virtues of Heartlessness: Mary McCarthy, Hannah Arendt, and the Anesthetics of Empathy." American Literary History 18, no. 1 (January 1, 2006): 86–101. http://dx.doi.org/10.1093/alh/ajj004.
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Langton, John, and Mary G. Dietz. "Machiavelli's Paradox: Trapping or Teaching the Prince." American Political Science Review 81, no. 4 (December 1987): 1277–88. http://dx.doi.org/10.2307/1962589.
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In The Discourses Machiavelli extolled the virtues of republican government, yet in The Prince he advised the ruler on how to perpetuate autocratic rule. What accounts for this paradox? Mary Dietz argues that Machiavelli sought to deceive the prince, trapping him into actions that would destroy his rule. John Langton contends, in contrast, that Machiavelli was seeking to teach the prince how to govern so that the autocratic state could evolve into a republic.
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HOUEN, ALEX. "William S. Burroughs's Cities of the Red Night Trilogy: Writing Outer Space." Journal of American Studies 40, no. 3 (November 22, 2006): 523–49. http://dx.doi.org/10.1017/s0021875806002118.
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In August 1962 the American novelist Mary McCarthy surprised everyone by extolling the virtues of William S. Burroughs's Naked Lunch (1959), thereby raising the public profile of both the novel and novelist. The occasion was an Edinburgh conference on writing and censorship organized by the publisher John Calder, and attended by literary luminaries such as Norman Mailer and Henry Miller. For McCarthy the virtue of Naked Lunch was its timeliness, the way it appeared “sort of speeded up like jet travel”; “it has that somewhat supersonic quality.” Addressing the conference audience, Burroughs went a step further, heralding a new epoch of space writing: I feel that a new mythology is now possible in the space age and that we can again have heroes and villains, with respect to the planet, and in closing I would say that the future of writing is in space and not in time.
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Kushnier, Jennifer S. "EDUCATING BOYS TO BE QUEER: BRADDON’S LADY AUDLEY’S SECRET." Victorian Literature and Culture 30, no. 1 (March 2002): 61–75. http://dx.doi.org/10.1017/s1060150302301049.
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AT THE END OF MARY ELIZABETH BRADDON’SLady Audley’s Secret (1862), her hero- detective Robert Audley marries the near-identical sister of George Talboys, his one close friend since their days at Eton College years before. Throughout the novel, Braddon characterizes Robert as having effeminate mannerisms and a strong longing to be with George. She consciously makes him an alumnus of Eton College, which one contemporary critic cited as a prime example of “characteristic faults and virtues” of the entire public school system (Payne 35). One perceived “fault” of the public schools in particular was that homosexuality and homoeroticism were condoned among the boys, who were later expected to “become” heterosexual upon graduation. But Robert’s homoerotic urges do not disappear with his “purchase” of a heterosexual marriage at the novel’s end.
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Caldwell, Mary Channen. "‘FLOWER OF THE LILY’: LATE-MEDIEVAL RELIGIOUS AND HERALDIC SYMBOLISM IN PARIS, BIBLIOTHÈQUE NATIONALE DE FRANCE, MS FRANÇAIS 146." Early Music History 33 (2014): 1–60. http://dx.doi.org/10.1017/s0261127913000119.
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Paris, Bibliothèque nationale de France, MS français 146 (fr. 146), a manuscript well known for its inclusion of theRoman de Fauvel, also provides an important, albeit understudied, contribution to the history surrounding the allegorical ‘flower of the lily’, or fleur-de-lis – a floral symbol central to fourteenth-century theology and French royal heraldry. In medieval France, the fleur-de-lis emerges through text and music as a symbol capable of invoking, and being invoked by, the Holy Trinity, the Virgin Mary and the Virtues, all in the interest of supporting the religious and monarchical well-being of France. This study argues that the persistent return to the fleur-de-lis throughout thedits, theChronique metriqueand most especially the music and text ofFauvelin fr. 146 offers a necessary link between sacred and heraldic symbology both within the manuscript as well as within the larger historical development of this allegorical flower.
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Holt, S.J., T. G. "A Note on Bury's Hall in Norfolk." Recusant History 18, no. 4 (October 1987): 440–43. http://dx.doi.org/10.1017/s0268419500020717.
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TWENTY YEARS AGO an article entitled ‘The Eyres of Hassop and some of their connections from the Test Act to Emancipation’ was published in two parts in Recusant History. A section was devoted to the Eyres of Norfolk. Their house in that county—Bury's or Bures or Berries Hall near Swaffham—was acquired by Thomas Eyre at some date shortly before 1688 and passed to three of his six sons, Henry, John and James, in succession, being sold after the death of the last in 1749. In recent years it has ceased to be a private house and is now a country hotel. There remain in the neighbourhood to remind the visitor of the family the monumental inscriptions in the nearby Holme Hale church to Mary, the wife of Thomas Eyre—‘She was very exemplary and eminent for her piety, charity and other virtues, and exchanged this life for a better the 28th of September 1710, Aet. 67’—and to two of her sons.
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Swanton, Christine. "Virtue Ethics and the Problem of Indirection: A Pluralistic Value-Centred Approach." Utilitas 9, no. 2 (July 1997): 167–81. http://dx.doi.org/10.1017/s0953820800005264.
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Many forms of virtue ethics, like certain forms of utilitarianism, suffer from the problem of indirection. In those forms, the criterion for status of a trait as a virtue is not the same as the criterion for the status of an act as right. Furthermore, if the virtues for example are meant to promote the nourishing of the agent, the virtuous agent is not standardly supposed to be motivated by concern for her own flourishing in her activity. In this paper, I propose a virtue ethics which does not suffer from the problem. Traits are not virtues because their cultivation and manifestation promote a value such as agent flourishing. They are virtues in so far as they are habits of appropriate response (which may be of various types) to various relevant values (valuable things, etc.). This means that there is a direct connection between the rationale of a virtue and what makes an action virtuous or right.
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Robison, William B. "Lancastrians, Tudors, and World War II: British and German Historical Films as Propaganda, 1933–1945." Arts 9, no. 3 (August 10, 2020): 88. http://dx.doi.org/10.3390/arts9030088.
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In World War II the Allies and Axis deployed propaganda in myriad forms, among which cinema was especially important in arousing patriotism and boosting morale. Britain and Germany made propaganda films from Hitler’s rise to power in 1933 to the war’s end in 1945, most commonly documentaries, historical films, and after 1939, fictional films about the ongoing conflict. Curiously, the historical films included several about fifteenth and sixteenth century England. In The Private Life of Henry VIII (1933), director Alexander Korda—an admirer of Winston Churchill and opponent of appeasement—emphasizes the need for a strong navy to defend Tudor England against the ‘German’ Charles V. The same theme appears with Philip II of Spain as an analog for Hitler in Arthur B. Wood’s Drake of England (1935), William Howard’s Fire Over England (1937), parts of which reappear in the propaganda film The Lion Has Wings (1939), and the pro-British American film The Sea Hawk (1940). Meanwhile, two German films little known to present-day English language viewers turned the tables with English villains. In Gustav Ucicky’s Das Mädchen Johanna (Joan of Arc, 1935), Joan is the female embodiment of Hitler and wages heroic warfare against the English. In Carl Froelich’s Das Herz der Königin (The Heart of a Queen, 1940), Elizabeth I is an analog for an imperialistic Churchill and Mary, Queen of Scots an avatar of German virtues. Finally, to boost British morale on D-Day at Churchill’s behest, Laurence Olivier directed a masterly film version of William Shakespeare’s Henry V (1944), edited to emphasize the king’s virtues and courage, as in the St. Crispin’s Day speech with its “We few, we proud, we band of brothers”. This essay examines the aesthetic appeal, the historical accuracy, and the presentist propaganda in such films.
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Królikowski, Janusz. "Maryja i współczesny problem ciała." Sympozjum 25, no. 1 (40) (2021): 39–54. http://dx.doi.org/10.4467/25443283sym.21.004.13717.
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Mary and the contemporary question of the body The question concerning human body certainly can be counted among the most urgent issues in the modern culture. Therefore theology as well has to include it among the fields of its research if it wants to participate in a most vital discussion for contemporary man. Theological tradition focuses upon the figure of Mary, and especially on Her virginity, emphasising that She has always ameliorated the profound understanding of the body and its destiny and concurrently its personal and moral context. In the face of contemporary, urgent need for the restoration of the dignity of the bodythe return to Marian devotion and following Her virtues is definitely required. Only in this perspective it is possible to grsap and properly cultivate the relation between the body and the soul and further between man and woman, and by the same token to influence the culture making it more friendly for people. Abstrakt Problematyka dotycząca ciała na pewno należy do najbardziej aktualnych we współczesnej kulturze, a tym samym także teologia musi ją uwzględniać w swoich poszukiwaniach, jeśli ma uczestniczyć w tym, co najbardziej zasadnicze dla człowieka. Tradycja teologiczna zwraca uwagę, że także postać Maryi, szczególnie Jej dziewictwo, zawsze wpływała na pogłębione rozumienie ciała i jego przeznaczenia, a tym samym na osobowe i moralne odniesienie do niego. Wobec współczesnej, pilnej potrzeby odbudowania godności ciała zachodzi między innymi wyraźna potrzeba powrotu do kultu maryjnego i do naśladowania cnót Maryi, ponieważ w tej perspektywie można uchwycić i właściwie kształtować relacje między duchem i ciałem, między mężczyzną i kobietą, a tym samym oddziaływać na kulturę, czyniąc ją bardziej przyjazną człowiekowi.
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Kondrataitė, Irma. "Between Shame and Femininity: The Experience of Lithuanian Women Who Have Left the Industry of Prostitution. Ethnographic Field Research." Socialinė teorija, empirija, politika ir praktika 22 (May 26, 2021): 44–58. http://dx.doi.org/10.15388/stepp.2021.28.
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This paper focuses on women who have left the industry of prostitution and is based on ethnographic field studies conducted in several cities in Lithuania. Four women have agreed to share their stories of entering and leaving the industry of prostitution and in all their narratives the core accent was the experience of shame. During the interviews, each of these women had an urge to express the importance of moral virtues in their lives and, as all of them claimed, they felt ashamed because “they have lost their femininity.” It was very important for these women to emphasize that they are not “easy going” or “loose women,” but women who have high moral standards and that entering the industry of prostitution was never the idea of their own, it was rather the consequence of several different factors varying from manipulations of their pimps to their poor social and financial circumstances. It is evident that these 4 women understand femininity as opposed to the work which women in prostitution do (providing sexual service). According to their narratives, women in prostitution, due to the aspect of providing sexual service to many male clients, lose the virtue of femininity, and that is the main factor generating the experience of shame. Due to experience of shame, all these women could not share their traumatic experiences with their families or even close friends.
The construction of femininity in Lithuania is heavily influenced by the cult of Mother Mary and the doctrine of innocence. Therefore, the division of women into the categories of the Madonna and the Whore is still very much prominent in the Lithuanian society today. According to the Code of Administrative Offenses, prostitution in Lithuania is categorised as a crime against morality, and both the client and the sexual service provider must be fined. Nevertheless, the data shows that disproportionately very few clients get punished compared to the sexual service providers, mainly women. While non-governmental organisations are putting their efforts to focus the attention of society and the law institutions onto the client and in that way to put an end to the stigmatisation of women in the industry of prostitution, since both the client and the provider of sexual services are needed for the act of prostitution, in reality no social rehabilitation programs in social politics exist for these women in Lithuania today, apart from the help they receive from non-governmental organisations. Therefore, they are left to cope with the traumatic experience on their own, while the stigmatisation of women in prostitutions persists.
Empirical material confirms the hypothesis that the experience of shame, which is based on the construction of femininity and the system of moral virtues in the society, reflected in the law defining prostitution in Lithuania, creates certain psychological and social configuration. Due to this configuration, these particular women experience social isolation. Therefore, their rehabilitation from the trauma period is prolonged and new obstacles in achieving well-being in their lives emerge.
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Goodrich, Jaime. "Authority, gender, and monastic piety: controversies at the English Benedictine convent in Brussels, 1620–1623." British Catholic History 33, no. 1 (March 31, 2016): 91–114. http://dx.doi.org/10.1017/bch.2016.7.
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This essay illuminates a little-known chapter in the history of English Catholicism by examining the controversies among the English Benedictine convent at Brussels between 1620 and 1623. The disputes began as a simple clash of personalities between Abbess Mary Percy and the house’s ordinary confessor Robert Chambers, and they culminated in allegations by pro-Jesuit nuns and confessors that Francis Ward, a second ordinary confessor, was attempting to seduce one of his penitents. These early clashes illustrate the cultural and gender politics of the Continental convents established for Englishwomen during the seventeenth century. By nature a female-oriented institution, the cloister encouraged women to attain monastic versions of stereotypical feminine virtues. Gender consequently provided a convenient means of understanding, evaluating, and politicizing monastic piety. As this paper will show, individuals who held little to no official power at Brussels used gender stereotypes to legitimize their interventions in the convent’s affairs. Nuns, confessors, and anonymous outsiders attempted to diminish the spiritual authority of Percy and Ward by raising the spectre of traditionally feminine vices. Within the woman-centred space of the Brussels convent, gender thus became an essential means of claiming moral authority and addressing larger concerns over monastic order and spiritual direction.1
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Samons, L. J. "Socrates, Virtue, and the Modern Professor." Journal of Education 182, no. 2 (April 2000): 22–33. http://dx.doi.org/10.1177/002205740018200204.
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as well as ancient philosophers frequently concerned themselves with questions of personal or moral excellence (arete, virtus or “virtue”), and many (although not all) also believed that this quality could be fostered or inculcated in individual human beings. If we assume that virtue can be taught, the example of Socrates encourages the idea that this may be achieved most effectively through student interaction with “virtuous” professors, regardless of the instructors' particular areas of expertise. It follows, therefore, that universities and colleges interested in fostering virtue must strive to train and hire such faculty.
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Kristjánsson, Kristján. "Is the Virtue of Integrity Redundant in Aristotelian Virtue Ethics?" Apeiron 52, no. 1 (January 26, 2019): 93–115. http://dx.doi.org/10.1515/apeiron-2017-0071.
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Abstract Integrity – the darling of many contemporary virtue ethicists – does not seem to feature in Aristotle’s system. This article explores whether integrity is redundant in Aristotelian virtue ethics, even of the reconstructed neo-Aristotelian kind, in the sense that any role it could reasonably be expected to play is already adequately covered by other virtues. I explain why that may be the case. Nevertheless, I propose to answer this question eventually in the negative by carving out a role for integrity within Aristotelian virtue ethics, which arguably no other construct covers, in integrating the moral but non-virtuous commitments of the continent. Prior to that, however, some ground-clearing is needed, calling for a number of discrete arguments. We need to know, for instance, how to understand ‘integrity’, and whether vice is potentially amenable to integration in the same way as virtue allegedly is. We also need to inquire whether integrity is better understood as a moral or an intellectual virtue. While I am mostly interested in the role of integrity as a higher-order (‘meta’ and/or ‘master’) virtue, I pay some attention also to accounts that consider it simply as one standard virtue among many.
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Ghee, Steve. "The Virtues of Virtual Products." Mechanical Engineering 120, no. 06 (June 1, 1998): 60–63. http://dx.doi.org/10.1115/1.1998-jun-1.
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Manufacturing and engineering companies around the world are building virtual products that can communicate across the barriers of time, distance, discipline, and culture. Interactive-product-simulation (IPS) technology complements the processes used to create three-dimensional geometry. IPS software leverages a company's investment in computer-aided design (CAD) design by providing earlier access to prototypes, faster updates than with physical models, enterprise-wide distribution of information in an easy-to-understand format, support for existing processes, and long-term value that extends beyond the finalization of product designs. IPS provides real-time interaction via the virtual product-a simulated version of the final functioning design that can include functional simulations, animations, mechanisms, and simulated humans or ‘manikins.’ IPS has many applications in the concept phase, where one of the most critical challenges for manufacturers is the economic evaluation and frequent review of multiple high-level concepts and configurations. PS enables engineers, manufacturing and maintenance staff, and even customers to visualize and operate complex virtual products so that they can improve the designs' manufacturability, ergonomics, and maintainability.
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BRADLEY, BEN. "Virtue Consequentialism." Utilitas 17, no. 3 (October 28, 2005): 282–98. http://dx.doi.org/10.1017/s0953820805001652.
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Virtue consequentialism has been held by many prominent philosophers, but has never been properly formulated. I criticize Julia Driver's formulation of virtue consequentialism and offer an alternative. I maintain that according to the best version of virtue consequentialism, attributions of virtue are really disguised comparisons between two character traits, and the consequences of a trait in non-actual circumstances may affect its actual status as a virtue or vice. Such a view best enables the consequentialist to account for moral luck, unexemplified virtues, and virtues and vices involving the prevention of goodness and badness.
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Wilcox, Jonathan. "Mary Clayton, ed. and trans., Two Ælfric Texts: The Twelve Abuses and the Vices and Virtues. (Anglo-Saxon Texts 11.) Cambridge, UK, and Rochester, NY: D. S. Brewer, 2013. Pp. x, 201. $90. ISBN: 978-1-84384-360-3." Speculum 90, no. 4 (October 2015): 1101–2. http://dx.doi.org/10.1017/s0038713415002080.
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Underwood, Malcolm G. "Politics and Piety in the Household of Lady Margaret Beaufort." Journal of Ecclesiastical History 38, no. 1 (January 1987): 39–52. http://dx.doi.org/10.1017/s0022046900022508.
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The sermon which John Fisher preached at the month's mind of Lady Margaret Beaufort, on 29 July 1509, compared her with Martha, traditionally the woman of action and counterpart of Mary, the woman of contemplation. The virtues he stressed, in addition to nobility of character and lineage, were those of good order: the disciplining of Lady Margaret's body and manner of life through prayer and abstinence, her hospitality and charitable dealings with her neigh-bours. The bishop saw discipline also as the mark of her household: statutes for its government were read four times a year, her servants well cared for, her almsfolk regularly supported. Whenever factions arose among her servants she applied herself with great skill to keeping the peace and finding a solution to controversy. Fisher's account has recently been compared by Retha Warnicke with other memories of her household recorded by Henry Parker, Lord Morley. The same elements are found in both descriptions, but Morley complements Fisher's portrait of charity and able household management with a spectacle of splendid conviviality worthy of the great ladies of the past, Queen Elfleda and Matilda, wife of Henry 1. Morley's memories of the household he entered in the early 1490s are not all contemporary with Fisher's who did not become Lady Margaret's confessor until 1498 or later, and the bishop allocates more of her day to religious observance. But whether her piety grew more exacting and intense in her last decade, or was simply more closely observed by her confessor, she remained until her death the centre of a network of patronage and influence in which she took an active part. Her household was a society with many facets, defined not merely by the austere and charitable practices of its head, but by her importance as a tenant-in-chief of the Crown and mother of the king. It was the combination of all these elements that placed her so high in contemporary estimation. This article explores the life of her household not only as the home of works of charity and a pattern of worship whose special feature was devotion to the Name of Jesus, but also as a centre of justice and regional influence and as a source of support for the activities of the Crown.
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Huang, Yong. "Why Confucian Ethics is a Virtue Ethics, Virtue Ethics is not a Bad Thing, and Neville Should Endorse it." Journal of Chinese Philosophy 47, no. 3-4 (March 3, 2020): 283–94. http://dx.doi.org/10.1163/15406253-0470304011.
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This paper addresses one of the three main themes of Neville’s The Goodness Is One, Its Manifestations Many: Whether Confucian ethics can be appropriately characterized as a virtue ethics. It first examines some unique features of virtues ethics, concluding that Confucian ethics may be plausibly regarded as a virtue ethics. Then it shows that virtue ethics is immune to the two diseases that Neville worries about: subjectivism and individualism. Finally, it argues that what Neville regards as salient features of Confucian ethics, (1) situationism, (2) attention to knowledge and skills beyond virtues, and (3) consequentialism of principle, can all be kept intact when it is characterized as a virtue ethics.
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Huang, Yong. "Justice as a Personal Virtue and Justice as an Institutional Virtue: Mencius’s Confucian Virtue Politics." Yearbook for Eastern and Western Philosophy 2019, no. 4 (May 26, 2020): 277–94. http://dx.doi.org/10.1515/yewph-2020-0021.
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AbstractIt has been widely observed that virtue ethics, regarded as an ethics of the ancient, in contrast to deontology and consequentialism, seen as an ethics of the modern (Larmore 1996: 19–23), is experiencing an impressive revival and is becoming a strong rival to utilitarianism and deontology in the English-speaking world in the last a few decades. Despite this, it has been perceived as having an obvious weakness in comparison with its two major rivals. While both utilitarianism and deontology can at the same time serve as an ethical theory, providing guidance for individual persons and a political philosophy, offering ways to structure social institutions, virtue ethics, as it is concerned with character traits of individual persons, seems to be ill-equipped to be politically useful. In recent years, some attempts have been made to develop the so-called virtue politics, but most of them, including my own (see Huang 2014: Chapter 5), are limited to arguing for the perfectionist view that the state has the obligation to do things to help its members develop their virtues, and so the focus is still on the character traits of individual persons. However important those attempts are, such a notion of virtue politics is clearly too narrow, unless one thinks that the only job the state is supposed to do is to cultivate its people’s virtues. Yet obviously the government has many other jobs to do such as making laws and social policies, many if not most of which are not for the purpose of making people virtuous. The question is then in what sense such laws and social policies are moral in general and just in particular. Utilitarianism and deontology have their ready answers in the light of utility or moral principles respectively. Can virtue ethics provide its own answer? This paper attempts to argue for an affirmative answer to this question from the Confucian point of view, as represented by Mencius. It does so with a focus on the virtue of justice, as it is a central concept in both virtue ethics and political philosophy.
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Jacqueline Broad. "Mary Astell on Virtuous Friendship." Parergon 26, no. 2 (2009): 65–86. http://dx.doi.org/10.1353/pgn.0.0169.
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Howes, Moira. "Managing Salience: The Importance of Intellectual Virtue in Analyses of Biased Scientific Reasoning." Hypatia 27, no. 4 (2012): 736–54. http://dx.doi.org/10.1111/j.1527-2001.2011.01237.x.
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Feminist critiques of science show that systematic biases strongly influence what scientific communities find salient. Features of reality relevant to women, for instance, may be under‐appreciated or disregarded because of bias. Many feminist analyses of values in science identify problems with salience and suggest better epistemologies. But overlooked in such analyses are important discussions about intellectual virtues and the role they play in determining salience. Intellectual virtues influence what we should find salient. They do this in part by managing the emotions, which are cognitively involved in what we actually do find salient. One reason intellectual virtues do not factor more strongly in feminist epistemology is the mistaken assumption that they could not serve as explicit epistemic community standards for scientific inquiry. There are good reasons, however, to think in terms of community intellectual virtue and consequently, to advance explicit public standards of intellectual virtue for scientific research. To show how explicit public standards for intellectual virtue might improve reasoning in biased conditions, I analyze a striking oversight in several evolutionary immunological hypotheses concerning women's reproduction and sexuality. I conclude that feminist epistemology would benefit from greater consideration of intellectual virtues, particularly in connection with social epistemological insights.
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Krebber, G. B., and G. Kotting. "Jean Bellegambe en zijn Mystiek Bad voor Anchin." Oud Holland - Quarterly for Dutch Art History 104, no. 3-4 (1990): 123–39. http://dx.doi.org/10.1163/187501790x00057.
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AbstractIt is not known where Jean Bellegambe, born circa 1470 in Douai, where he probably died in 1535/36, received his training. Artists in this region were exposed to influences from both Flanders and France. Bellegambe's stylistic development falls into two phases: the first (circa 1508 - circa 1 5 2 5) is rather archaistic, drawing on the school of Valenciennes (Marmion et al. and Provost); the second displays the more marked influence of Antwerp mannerism. The triptych discussed here, the Mystical Bath in Lille, made for the monastery at Anchin in view of the arms of the abbey and its abbot, Charles Coguin, on the wings, was only discovered in 1877. Comparison with Bellegambe's principal work, the polyptych The Holy Trinity, and the wings of the Immaculate Conception, both in Douai, has established it as his work. An examination of various published datings leads to the conclusion that this triptych is an example of the artist's second stylistic phase, which began in circa 1525, and was problably painted around that date. The association of the representation of 'Tons Pietatis' with the Office of the Holy Blood was based on the assumpion that the texts on Jean Bellegambe's Mystical Bath (a `Fons Pietatis' with bathing worshippers) derive from the Office ritual in Anchin. The texts however are literal quotations from the bible, the Office of the Holy Blood not being fixed in Bellgambe's day; the Anchin Office merits closer study. The idea that the cult of a relic of the Holy Blood in Anchin abbey may have influenced the iconography of at least the Mystical Bath is not supported by historical facts. Mâle's observation of a relationship between the Holy Blood cult and the representation of the 'Fons Pietatis' is thus reduced to a theologically underpinned assumption. Old and New Testament quotations with reference to the bible passages-not a new phenomenon as such may be connected with the renewed interest for the literal biblical text in the early sixteenth century. This suggests circa 1520 as the earliest date of the triptych. With his female figure of a repentant Mary Magdalene divesting herself of her garments and jewellery, Bellegambe introduces this theme into art. The motif and its combination with the `Fons Pietatis' motif seem to derive from religious drama, notably Jean Michel's Mystère de la Passion, performed in Mons in 1501. Although, in connection with the early sixteenth-century cult of Mary Magdalene, a revived interest in literal bible texts can be observed, it can not be demonstrated in Bellegambe's triptych. The fact that it was dccadcs before the jewellery-removing theme returned to art as an interior scene, may be due to Bellegambe's isolated position. The theological virtues and their attributes derive from a type developed in illuminated manuscripts of literary and philosophical texts, and may also have been inspired by the tableaux vivants enacted in Rouen and Amiens in the late fifteenth and early sixteenth century. Coguin's contacts with the 'Clercs Parisiens' in Douai seem to be reflected in these iconographic details of the Mystical Bath. The representation is addressed to both the inmates of the abbey, who according to the rule of the order are speeding towards salvation, and the lay people, who could identify with the pseudo Mary Magdalene on the steps in front of the bath and a few non-clerical male figures. Owing to the lack of archive sources, the precise context of the piece cannot be ascertained.
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Maitland, Ian. "Virtuous Markets: The Market as School of the Virtues." Business Ethics Quarterly 7, no. 1 (January 1997): 17–31. http://dx.doi.org/10.2307/3857230.
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Abstract:In a commercial society, said Adam Smith, “every man becomes in some measure a merchant.” If Smith is right, what does that mean for the character of the society? This paper addresses the character forming effects of the market—and, specifically its impact on the “virtues.” There is a long tradition of viewing commerce as subversive of the virtues. In this view, the market is held to have legitimated the pursuit of narrow self-interest at the expense of social and civic obligations and moral restraints. But, as Albert Hirschman has shown, many Enlightenment moralists saw commercial society as a moralizing force. Which view is right? This paper examines how many of the character traits that we commonly call virtues are rewarded—and so presumably reinforced and diffused—by the market. In this way, the market (as it were by a hidden hand) strengthens its own foundations and reproduces a moral culture that is functional to its own needs.
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Moss, Rowland, P. J. Joss, P. W. Lynch, and O. B. Williams. "Some Virtues But Too Many Vices." Journal of Biogeography 14, no. 6 (November 1987): 596. http://dx.doi.org/10.2307/2844885.
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Hebenton, Angus. "Mark LeBar (ed.), The Virtues: Justice." Journal of Moral Philosophy 18, no. 3 (June 23, 2021): 311–14. http://dx.doi.org/10.1163/17455243-18030004.
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Hurka, Thomas. "Many Faces of Virtue." Philosophy and Phenomenological Research 89, no. 2 (September 2014): 496–503. http://dx.doi.org/10.1111/phpr.12140.
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Lee, Julia. "Mary Seacole and the Virtual Nation." Anthurium A Caribbean Studies Journal 15, no. 1 (February 12, 2019): 3. http://dx.doi.org/10.33596/anth.346.
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Astola, Mandi. "Mandevillian Virtues." Ethical Theory and Moral Practice 24, no. 1 (January 28, 2021): 19–32. http://dx.doi.org/10.1007/s10677-020-10141-9.
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AbstractStudies in collective intelligence have shown that suboptimal cognitive traits of individuals can lead a group to succeed in a collective cognitive task, in recent literature this is called mandevillian intelligence. Analogically, as Mandeville has suggested, the moral vices of individuals can sometimes also lead to collective good. I suggest that this mandevillian morality can happen in many ways in collaborative activities. Mandevillian morality presents a challenge for normative virtue theories in ethics. The core of the problem is that mandevillian morality implies that individual vice is, in some cases, valuable. However, normative virtue theories generally see vice as disvaluable. A consequence of this is that virtue theories struggle to account for the good that can emerge in a collective. I argue that normative virtue theories can in fact accommodate for mandevillian emergent good. I put forward three distinctive features that allow a virtue theory to do so: a distinction between individual and group virtues, a distinction between motivational and teleological virtues, and an acknowledgement of the normativity of “vicious” roles in groups.
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Deslauriers, Marguerite. "How to Distinguish Aristotle's Virtues." Phronesis 47, no. 2 (2002): 101–26. http://dx.doi.org/10.1163/15685280260028359.
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AbstractThis paper considers the distinctions Aristotle draws (1) between the intellectual virtue of phronêsis and the moral virtues and (2) among the moral virtues, in light of his commitment to the reciprocity of the virtues. I argue that Aristotle takes the intellectual virtues to be numerically distinct hexeis from the moral virtues. By contrast, I argue, he treats the moral virtues as numerically one hexis, although he allows that they are many hexeis 'in being'. The paper has three parts. In the first, I set out Aristotle's account of the structure of the faculties of the soul, and determine that desire is a distinct faculty. The rationality of a desire is not then a question of whether or not the faculty that produces that desire is rational, but rather a question of whether or not the object of the desire is good. In the second section I show that the reciprocity of phronêsis and the moral virtues requires this structure of the faculties. In the third section I show that the way in which Aristotle distinguishes the faculties requires that we individuate moral virtues according to the objects of the desires that enter into a given virtue, and with reference to the circumstances in which these desires are generated. I then explore what it might mean for the moral virtues to be different in being but not in number, given the way in which the moral virtues are individuated. I argue that Aristotle takes phronêsis and the political art to be a numerical unity in a particular way, and that he suggests that the moral virtues are, by analogy, the same kind of unity.
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Baños Vallejo, Fernando. "Beauty and Virtue in Castilian “Lives of Mary”." Medievalia 18, no. 2 (November 22, 2015): 43. http://dx.doi.org/10.5565/rev/medievalia.346.
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Inguaggiato, Giulia, Nathalie Evans, Margreet Stolper, Bert Molewijk, and Guy Widdershoven. "Promoting Responsible Research Practices by Training Researchers’ Virtues." Studia Universitatis Babeş-Bolyai Bioethica 66, Special Issue (September 9, 2021): 93. http://dx.doi.org/10.24193/subbbioethica.2021.spiss.58.
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"Promoting research integrity is crucial to achieve high quality and relevant results, and preserve public trust in science. In recent years, many codes of conducts, guidelines and regulations on national and international level, such as the European Code of Conduct for Research Integrity, have been issued to tackle this issue. However, these documents are often perceived as an externally imposed set of rules that researchers need to comply with in order to tick the box of integrity and get their research done. These research integrity efforts are important, but are they enough? We argue that in order to foster ‘good’ science, educating ‘good’ researchers is crucial. To respond to these issues, the VIRT2UE project has created an open source online training for researchers and educators that supports the internalization of the practices and principles of good science by building upon a virtue-based approach. Core elements of this approach are reflections on the intrinsic motivation of researchers and the cultivation of those moral characters which support the practices and principles of good science. The VIRT2UE training consists of a toolbox with training materials which can be used both online and offline, easy to use and adaptable to context. Starting from the assumption that virtues are learned through experience and by example, we will show what role trainers and educators can play in promoting a virtue-based approach to research integrity and what this implies for their own education and professionalization as trainers. "
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Mu, Shou-Kuan. "The Relationship Between Virtues and Personality Traits of Chinese College Students." Social Behavior and Personality: an international journal 39, no. 10 (November 1, 2011): 1379–85. http://dx.doi.org/10.2224/sbp.2011.39.10.1379.
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Many researchers agree that virtue is an important psychological concept in contemporary psychology. The main purpose in this study was to investigate the relationship between virtues and the personality traits of college students in mainland China. Participants (N = 426) completed the Chinese Virtue Adjectives Rating Scale (CVARS; Mu, 2007) and the Chinese 16PF (Zhu & Dai, 1988). The results indicated that the 16 personality factors most closely related to the virtue factors were emotional stability, dominance, liveliness, rule-consciousness, social boldness, sensitivity, vigilance, abstractedness, apprehension, self-reliance, perfectionism, and tension. Second-order factors of the 16PF most strongly related to the virtue factors were anxiety, extraversion, tough-mindedness, and independence.
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Purmer, Michiel. "Valbijl of vangnet? Natuurmonumenten, de adel en de verwerving van landgoederen en buitenplaatsen, 1905-1980." Virtus | Journal of Nobility Studies 27 (December 31, 2020): 9–32. http://dx.doi.org/10.21827/virtus.27.9-32.
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Natuurmonumenten, a Dutch NGO for nature conservation, currently owns a wide variety of landed estates and country houses, formerly owned by nobles. The precarious economic position of the nobility after World War I, forced many to dispose of their costly ancestral estate in the course of the twentieth century. In this article, I explore the relationship between Natuurmonumenten and the nobility by looking at the acquisition history of the properties acquired by Natuurmonumenten. I particularly focus on two case studies, the estates of Hackfort and Eerde, which, after decades of negotiation and discussion, both became property of Natuurmonumenten in the early 1980s. These and other cases clearly demonstrate the vital importance of the board members’ personal networks for the acquisition of landed property. Nobles and nature conservationists – many of the board members of Natuurmonumenten were of noble birth themselves – both wanted to preserve landed estates. This mutual desire is still reflected in the management and preservation of estates and country houses owned by Natuurmonumenten today.
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Roper-Hall, Gill. "Alexander Duane: A Man of Many Virtues." American Orthoptic Journal 55, no. 1 (January 2005): 158–61. http://dx.doi.org/10.3368/aoj.55.1.158.
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Davis, Lanta. "Wisdom’s Guiding Compass: Lady Prudence as a Pedagogical Model." Religions 11, no. 4 (March 26, 2020): 153. http://dx.doi.org/10.3390/rel11040153.
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Many educators desire to cultivate wisdom in their students but feel this goal is too vague to be clearly articulated and encouraged. One possible way around this problem is to learn from classical and medieval depictions of wisdom and particular virtues, which were often personified. I will examine one highly illustrative artistic depiction of Prudence, which gives wisdom a face and form and thus provides students with an imaginative entryway into better understanding and practicing this virtue in the classroom. After providing a brief overview of the role of images and the imagination in learning, I explain how personifications of the virtues—and of Prudence, in particular—may be a useful pedagogical guide in helping students cultivate those virtues.
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Thornburg, Robert Watts. "What Do We Mean by Virtue?" Journal of Education 182, no. 2 (April 2000): 1–10. http://dx.doi.org/10.1177/002205740018200202.
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This university chaplain takes a pragmatic approach to the question, “Can virtue be taught in the university?”, which may seem cynical at first glance. There are significant difficulties in answering the question, including the lack of an adequate definition of terms, the overwhelming influence of Christian and western approaches to the question, the “unvirtue” experienced by many learners and the innate resistance of students to hearing the word “virtue.” Constructive solutions include avoiding theoretical propositional approaches, fostering moral seriousness, making discussion immediate and relevant to learners and, finally, creating communities in which to pursue the search. Not “Virtue” but “virtues” are possible to teach and are already evident in student populations.
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Jorgensen, Brian. "Nowhere Motel, Light beyond Being." Journal of Education 182, no. 2 (April 2000): 65–80. http://dx.doi.org/10.1177/002205740018200208.
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and therefore inevitably encourages moral virtue—or, if the college is a Nowhere Motel, vice. Since Aristotle and recent research on the human brain indicate that, throughout the college years, reason gains power to influence behavior, college is a logical place to study virtue. Many characteristics of college students suggest areas for attention to the teaching of moral virtue; but the essence of college is the development of intellectual virtue, which influences moral virtue. College teachers teach intellectual virtue through their approach to their subject, their conducting of the game or ritual of the classroom, and their moving back and forth between fact and spirit. Because the strongest intellectual virtues can go the most profoundly wrong, Socrates and Confucius suggest that, with the exceptionally gifted, the teacher keep in mind the Good, thought of as a light beyond being. Virtue is inevitably taught in college because real learning is learning to love, and love shapes virtue.
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Lv Xulong. "Marxism, seeking goodness, practice of virtue." MARXISM 21 12, no. 2 (May 2015): 169–81. http://dx.doi.org/10.26587/marx.12.2.201505.007.
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Tucker, Reginald, and Terry Jester. "Extolling the many virtues of solar silicon alternatives." Renewable Energy Focus 15, no. 1 (January 2014): 36–37. http://dx.doi.org/10.1016/s1755-0084(14)70022-5.
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Steyl, Steven. "The Virtue of Care." Hypatia 34, no. 3 (2019): 507–26. http://dx.doi.org/10.1111/hypa.12481.
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There have been many attempts to define care in terms of the virtues, but meta‐analyses of these attempts are conspicuously absent from the literature. No taxonomies have been offered to situate them within the broader care ethical and virtue theoretical discourses, nor have any substantial discussions of each option's merits and shortcomings. I attempt to fill this lacuna by presenting an analysis of the claim that care is a virtue (what I call the “virtue thesis” about care). I begin by distinguishing weaker and stronger versions of the virtue thesis, arguing that the weaker version is an orthodox view among care ethicists. I then go on to develop a taxonomy of approaches available to care ethicists seeking to flesh out the virtue thesis. The three I identify are analogical approaches, according to which care is analogous to some existing virtue; supplementalist approaches, according to which care is a novel virtue; and cardinalist approaches, according to which care is a cardinal virtue. Following this, I defend the virtue thesis from some foreseeable objections and argue that its most promising version is analogical.
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Murphy, James Bernard. "AGAINST CIVIC SCHOOLING." Social Philosophy and Policy 21, no. 1 (January 2004): 221–65. http://dx.doi.org/10.1017/s0265052504211104.
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A fierce debate about civic education in American public schools has erupted in response to the terrorist attacks of September 11, 2001. Many liberals and conservatives, though they disagree strongly about which civic virtues to teach, share the assumption that such education is an appropriate responsibility for public schools. They are wrong. Civic education aimed at civic virtue is at best ineffective; worse, it is often subversive of the moral purpose of schooling. Moreover, the attempt to impose these partisan conceptions of civic virtue on America's students violates the civic trust that underpins vibrant public schools.
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Van Dijk, Suzan. "Belle van Zuylen: schrijfster van adel, over de adel. Haar correspondentie digitaal beschikbaar." Virtus | Journal of Nobility Studies 27 (December 31, 2020): 99–114. http://dx.doi.org/10.21827/virtus.27.99-114.
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The Dutch-Swiss writer Belle de Zuylen/Isabelle de Charrière (1740-1805) was born in the Dutch noble family Van Tuyll van Serooskerken, but married (in 1771) outside of nobility. As a child she had a Swiss gouvernante, like so many children of the European elites, and in spite of being quite familiar also with the Dutch language, she would continue using French all her life, both for private correspondence and for her literary works. Most of these were published in Switzerland. Indeed, once she had married Charles-Emmanuel de Charrière, former tutor of her brothers, she went to live with him in his family house near Neuchâtel. This is where she started publishing and found recognition with her contemporary readers. In her novels and plays, she tends to confront characters representing different social classes – the reasons of which are often formulated in exchanges of letters with family members or friends who either helped her copying the texts, or were enthusiastic readers. As she wrote to her German translator, in these fictions she could illustrate the potential ‘nobility’ of the ‘so-called lower classes’. This is what she considered ‘her own democracy’.
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Gunther-Canada, Wendy. "Cultivating virtue: Catharine Macaulay and Mary Wollstonecraft on civic education." Journal of Women, Politics & Policy 25, no. 3 (2003): 47–70. http://dx.doi.org/10.1080/1554477x.2003.9971020.
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Reed, Philip A. "Motivating Hume’s natural virtues." Canadian Journal of Philosophy 42, S1 (February 2012): 134–47. http://dx.doi.org/10.1080/00455091.2012.981024.
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Many commentators propose that Hume thinks that we are not or should not be motivated to perform naturally virtuous actions from moral sentiments. I take issue with this interpretation in this paper, arguing that Hume fully incorporates the moral sentiments into his understanding of how human beings act when it comes to the natural virtues and that he does not see the moral sentiments as a problematic kind of motivation that threatens or weakens the virtuous status of the action.
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VIGANI, DENISE. "Virtuous Construal: In Defense of Silencing." Journal of the American Philosophical Association 5, no. 2 (2019): 229–45. http://dx.doi.org/10.1017/apa.2018.52.
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AbstractOver several articles, John McDowell sketches an analogy between virtue and perception, whereby the virtuous person sees situations in a distinctive way, a way that explains her virtuous behavior. Central to this view is his notion of silencing, a psychological phenomenon in which certain considerations fail to operate as reasons in a virtuous person's practical reasoning. Despite its influence on many prominent virtue ethicists, McDowell's ‘silencing view’ has been criticized as psychologically unrealistic. In this article, I defend a silencing view of practical reasoning. I argue that the phenomenon of silencing has a narrower scope than is typically acknowledged. As a result, the view does not require the virtuous to be detached, unfeeling, or unpalatably stoic. Furthermore, I offer a psychologically plausible interpretation of McDowell's claim that the virtuous see situations in a distinctive sort of way. The salient fact at which the virtuous arrive in their view of a situation should be understood, I argue, in terms of subjective construal.
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VOZIYAN, PAUL A., and BILLY G. HUDSON. "Pyridoxamine: The Many Virtues of a Maillard Reaction Inhibitor." Annals of the New York Academy of Sciences 1043, no. 1 (June 2005): 807–16. http://dx.doi.org/10.1196/annals.1333.093.
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IM, YOUNG HO, KYEONGHUI LEE, and SANG YOUL LEE. "INDEX POLYNOMIAL INVARIANT OF VIRTUAL LINKS." Journal of Knot Theory and Its Ramifications 19, no. 05 (May 2010): 709–25. http://dx.doi.org/10.1142/s0218216510008042.
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We introduce a polynomial invariant of virtual links that is non-trivial for many virtuals, but is trivial on classical links. Also this polynomial is sometimes useful to find the virtual crossing number of virtual knots. We give various properties of this polynomial and examples.
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López-Pires, Fabio, and Benjamín Barán. "Many-Objective Virtual Machine Placement." Journal of Grid Computing 15, no. 2 (May 25, 2017): 161–76. http://dx.doi.org/10.1007/s10723-017-9399-x.
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PARIS, PANOS. "Scepticism about Virtue and the Five-Factor Model of Personality." Utilitas 29, no. 4 (November 28, 2016): 423–52. http://dx.doi.org/10.1017/s0953820816000327.
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Considerable progress in personality and social psychology has been largely ignored by philosophers, many of whom still remain sceptical concerning whether the conception of character presupposed by virtue theory is descriptively adequate. Here, I employ the five-factor model of personality, currently the consensus view in personality psychology, to respond to a strong reading of the situationist challenge, whereby most people lack dispositions that are both cross-situationally consistent and temporally stable. I show that situationists rely on a false dichotomy between character traits and situations, and that evidence supports the empirical adequacy of the sorts of character traits presupposed by virtue ethics. Additionally, I suggest that the personality traits of the five-factor model are relevant to virtue theory, in so far as they are malleable, morally salient, and seem to structurally parallel Aristotelian virtues and vices. Thus,contrasituationism, the five-factor model supports the descriptive adequacy of a virtue-theoretical framework.