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31.
Sven-Eric Liedman 《Studies in Philosophy and Education》2002,21(4-5):353-359
In public debate, we can discern amostly implicit idea that politics is an affairfor politicians. This contradicts the idea ofthe active citizen, according to which thedifference between politician and citizen ismerely accidental. This article focus upon theprerequisites of such an ideal in modernsociety and especially the classical idea ofprudence as central to good citizenship. Therole of school education is stressed. MarthaNussbaum's concept of ``narrative imagination'is seen as important as well as well aneducation aiming at the Bildung of thestudent. 相似文献
32.
Roger Crisp 《Ethical Theory and Moral Practice》2008,11(3):233-246
This paper is a discussion of the emotion of compassion or pity, and the corresponding virtue. It begins by placing the emotion
of compassion in the moral conceptual landscape, and then moves to reject the currently dominant view, a version of Aristotelianism
developed by Martha Nussbaum, in favour of a non-cognitive conception of compassion as a feeling. An alternative neo-Aristotelian
account is then outlined. The relation of the virtue of compassion to other virtues is plotted, and some doubts sown about
its practical significance.
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Roger CrispEmail: |
33.
This paper explores the notion of practical wisdom asan alternative to current formulations of criticalthinking. The practical realm is that ofill-structured problems that emerge from life aslived; it is a realm of legitimate uncertainty andambiguity that requires an ethical responsiveness orpractical wisdom. The death of a child is a case inpoint. The author identifies and examines threeaspects of practical wisdom – the ethical claims ofpartiality, a yielding responsiveness and the play ofthought – and juxtaposes them with aspects of criticalthinking. The work of Martha Nussbaum and RichardPaul are interwoven throughout the discussion. Theauthor concludes that the discourse of criticalthinking is in danger of lapsing into a form of moralescapism wherein all we are rationally responsible foris thinking correctly. Practical wisdom, on theother hand, recognizes that thinking is not simply anintellectual cognitive act of an individual but adance between the life of a child and the love of anelder, a conversation between what is and what couldbe, an openness to passionate sorrow and surprise, aplay between understanding and perception. As such,practical wisdom provides a more likely account ofliving in good faith with oneself and others. 相似文献
34.
Irene Oh 《The Journal of religious ethics》2008,36(3):405-423
A dialogical approach to understanding Islamic ethics rejects objectivist methods in favor of a conversational model in which participants accept each other as rational moral agents. Hans-Georg Gadamer asserts the importance of agreement upon a subject matter through conversation as a means to gaining insight into other persons and cultures, and Jürgen Habermas stresses the importance of fairness in dialogue. Using human rights as a subject matter for engaging in dialogue with Islamic scholars, Muslim perspectives on issues such as democracy, toleration, and freedom of conscience emerge. A capabilities approach to human rights, such as that developed by Martha Nussbaum, enables the coexistence of multiple religious ethical visions while insisting upon the need to protect and nurture essential human abilities. 相似文献