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解读作为美德的感恩德性 总被引:2,自引:0,他引:2
作为美德的感恩德性蕴含了三重维度伦理关系.感恩美德德性的生成不是一个自发过程,而是在三重维度的感恩伦理关系交互作用下,经过主体一系列的伦理心理环节而生成.如何增强人们对于感恩美德的认知,自觉地履行感恩美德?如何让青少年学会感恩?一是须区分作为美德的感恩与建立在利益计较、物物往来关系之上的人与人交往中的感恩;二是引导人们特别是青少年对于感恩美德的认知,激励人们作为美德的感恩情感;三是对于社会组织而言,须增强感恩美德的制度供给机制. 相似文献
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当代德性伦理学认为,德性伦理学的根本特征在于以行为者为基础或中心。斯罗特认为,以行为者为基础的德性伦理学仅仅诉诸于行为者本身,或者说是一种有着普遍仁爱动机的德者。以行为者为中心的基本论点则认为,德性伦理学强调具有一定德性品格的行为者在某种情形下一定会有的行为。并且认为,品格德性本身具有规范的意义。 相似文献
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Robert E. Goodin 《The Journal of Ethics》2009,13(1):1-13
Philosophers who complain about the ‹demandingness’ of morality forget that a morality can make too few demands as well as
too many. What we ought be seeking is an appropriately demanding morality. This article recommends a ‹moral satisficing’ approach
to determining when a morality is ‹demanding enough’, and an institutionalized solution to keeping the demands within acceptable
limits. 相似文献
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Responsibility as a Virtue 总被引:2,自引:0,他引:2
Garrath Williams 《Ethical Theory and Moral Practice》2008,11(4):455-470
Philosophers usually discuss responsibility in terms of responsibility for past actions or as a question about the nature
of moral agency. Yet the word responsibility is fairly modern, whereas these topics arguably represent timeless concerns about
human agency. This paper investigates another use of responsibility, that is particularly important to modern liberal societies:
responsibility as a virtue that can be demonstrated by individuals and organisations. The paper notes its initial importance
in political contexts, and seeks to explain why we now demand responsibility in all spheres of life. In reply, I highlight
the distinctively institutional character of modern liberal societies: institutions specify many of the particular responsibilities
each of us must fulfil, but also require responsibility to sustain them and address their failings. My overall argument is
that the virtue of responsibility occupies a distinctive place in the moral needs, and moral achievements, of liberal societies;
and this, in turn, explains why it now occupies such a prominent place in our moral discourse.
Garrath Williams is Lecturer in Philosophy at Lancaster University, UK. He is currently completing a book on moral responsibility. He has previously published in the history of philosophy, on Hobbes, Kant, and Nietzsche; in political theory, on Hannah Arendt, institutions and liberal theory, and on the European Union; and in applied ethics, on genetics and research ethics. He has also edited the four-volume collection, Hannah Arendt: Critical Assessments (Routledge 2006). 相似文献
Garrath WilliamsEmail: |
Garrath Williams is Lecturer in Philosophy at Lancaster University, UK. He is currently completing a book on moral responsibility. He has previously published in the history of philosophy, on Hobbes, Kant, and Nietzsche; in political theory, on Hannah Arendt, institutions and liberal theory, and on the European Union; and in applied ethics, on genetics and research ethics. He has also edited the four-volume collection, Hannah Arendt: Critical Assessments (Routledge 2006). 相似文献
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The commonly perceived tension between authentic moral and ethical action and action involving tolerance is held to be the
illusory product of an unduly individualistic frame of thought. Moral and ethical actions are produced not by independent
individuals but by participants in cultural traditions. And even the wholly routine continuation of a single homogeneous tradition
must always and invariably involve mutual tolerance: participants must interact not as independent individuals but as tolerant
members. Tolerance deserves recognition, accordingly, as a primary virtue, not merely compatible with authentic moral and
ethical action, but required by it. An explicit rhetoric enjoining tolerance needs to be understood as performative discourse
employed to change, or else to sustain, the systems of tolerances in which all cultures, whether simple or differentiated,
homogeneous or diverse, unified or fragmented, invariably consist.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
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M. Victoria Costa 《Ethical Theory and Moral Practice》2016,19(4):999-1013
This paper defends an account of cosmopolitanism as a corrective virtue of the sort endorsed by Philippa Foot. In particular, it argues that cosmopolitanism corrects a common and dangerous tendency to form overly strong identifications with political entities such as countries, nations, and cultures. The account helps to unify the current heterogeneous collection of cosmopolitan theories, as is illustrated by a discussion of the cultural cosmopolitanism of Jeremy Waldron, and the political cosmopolitanism of Simon Keller. The account also helps distinguish cosmopolitans from their critics, most of whom share the cosmopolitan’s commitment to respect for human rights: for example, liberal patriots, liberal nationalists and liberal culturalists. 相似文献
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This paper proposes to examine Daniel Cohen’s recent attempt to apply virtues to argumentation theory, with special attention given to his explication of how open-mindedness can be regarded as an argumentational or critical virtue. It is argued that his analysis involves a contentious claim about open-mindedness as an epistemic virtue, which generates a tension for agents who are simultaneously both an arguer and a knower (or who strive to be both). I contend that this tension can be eased or resolved by clarifying the nature of open-mindedness and by construing open-mindedness in terms of its function. Specifically, a willingness to take a novel viewpoint seriously is sufficient for making open-mindedness both an epistemic and a critical virtue. 相似文献
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Nichole Flores 《The Journal of religious ethics》2020,48(3):458-472
James F. Keenan defines mercy as “the willingness to enter the chaos of another.” Mercy thus defined, he argues, is the distinctive characteristic of Christian morality. This essay asserts that mercy is, in fact, a public virtue, one that can be affirmed across a broad range of religious and moral traditions. As a public virtue, mercy ought to shape both affective and effective responses to the Syrian refugee crisis in the United States. 相似文献
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Gossip is often serious business, not idle chitchat. Gossip allows those oppressed to privately name their oppressors as a warning to others. Of course, gossip can be in error. The speaker may be lying or merely have lacked sufficient evidence. Bias can also make those who hear the gossip more or less likely to believe the gossip. By examining the social functions of gossip and considering the differences in power dynamics in which gossip can occur, we contend that gossip may be not only permissible but virtuous, both as the only reasonable recourse available and as a means of resistance against oppression. 相似文献
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Sophia Vasalou 《The Journal of Ethics》2012,16(1):67-87
That only those who have mastered language can be virtuous is something that may strike us as an obvious truism. It would
seem to follow naturally from, indeed simply restate, a view that is far more commonly held and expressed by philosophers
of the virtues, namely that only those who can reason can be virtuous properly said. My aim in this paper is to draw attention
to this truism and argue its importance. In doing so, I will take the starting point for my reflections from a couple of concrete
occasions in which the desire to offer a foothold to the language of the virtues encounters an obstacle that might be described
as a recalcitrance of language: certain intuitions that seem decidedly linguistic get in the way to suggest that this vocabulary
is out of place or out of order. Taking my cue from the discomfort of our linguistic intuitions, what I will be suggesting
is that certain difficulties do indeed attend our use of the vocabulary of the virtues, and that there is a particular way
of understanding their inevitability, one which is closely connected to the context of moral education. My hope is that reflecting
on these difficulties and on the task of moral education with which they are associated can help us illuminate and recover
the insight that a mastery of language may be indispensable for a mastery of virtue. 相似文献
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《Journal of Global Ethics》2013,9(3):303-315
This paper explores cosmopolitanism, not as a position within political philosophy or international relations, but as a virtuous stance taken by individuals who see their responsibilities as extending globally. Taking as its cue some recent writing by Kwame Anthony Appiah, it argues for a number of virtues that are inherent in, and required by, such a stance. It is critical of what it sees as a limited scope in Appiah's conception and enriches it with Nigel Dower's concept of ‘global citizenship’. It then seeks to overcome a distinction that Appiah draws between a ‘thin’ moral conception of justice and a ‘thick’ ethical conception of our obligations to those with whom we have identity-forming relationships. It argues that a richer conception of the virtue of justice, as suggested by Raimond Gaita, can fully articulate the ideals of cosmopolitanism. 相似文献
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建构环境美德伦理,首要问题是确认人在自然界面前是一个什么样的人。人在自然面前的自我画像不同,人对自然界的道德态度与道德行动也就不同。通过人在宇宙中位置的本体论论证,澄明人是自然界的看护者,看护自然界由此成为人的基本美德。在这个世界上,从来还没有一个物种能够做到看护自然界,唯有人才能够担当如此神圣大任。看护自然界需要人充分运用大智慧,对自然界既要有所作为,又避免胡作非为,因而看护自然界既是对自然界的美好行动,又是对自然界的正确行动。通过看护自然界实现了环境美德伦理与环境规范伦理的有效结合,实现了对自然界道德品质与对自然界正确行动的统一。 相似文献
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亚里士多德将灵魂的理性部分分为两个部分,一是科学的部分,一是计算的部分.灵魂的科学的部分是关于不变对象的,形成的是普遍的理论知识,亦即intellect.灵魂的计算部分是关于可变对象的,它主要是实践智慧,亦即intelligence.Intellect与intelligence有着种类的差异,不能混为一谈.但是,近现代认识论流行的教条却忽视两者的差别,正是在理智主义的传奇的影响下,人们使用intellectual virtue翻译亚里士多德所谓的与灵魂的理性部分相对应的德性.理智主义的传奇反映在伦理学中,表现为伦理学忽视实践智慧,道德被简化为理论活动. 相似文献
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Michael Slote 《Frontiers of Philosophy in China》2013,8(1):22
If one goes beyond the Western perspective, one realizes that most philosophy outside the West has been virtue-ethical in character. But it also turns out that there are simply more historical kinds of virtue ethics than most virtue ethicists recognize. Virtue ethics is mainly of interest because of its contemporary relevance and plausibility, and it is argued here that a virtue ethics that emphasizes empathy is very plausible in contemporary terms. Such an approach can say some strong things in favor of democracy, but it can also criticize Western thought for putting too much emphasis on autonomy rights rather than people’s, and especially women’s, welfare. 相似文献