In Edward Hallet Carr’s definitive biography Jonathan Haslam paints a compelling portrait of a man torn between a vicarious identification with the romance of revolution and the ruthless realism of his own intellectual formation.
We tend to admire people who stay true to their convictions in the face of opposition, who are not tempted to twist or withhold the truth for selfish reasons, and who seek the truth even when it means giving up their cherished views. Indeed, integrity, honesty, and truth seeking are crucial virtues on both intimate and global scales, significant in everything from our relationships to our politicians' accountability. The past forty years have witnessed a dramatic resurgence of philosophical interest in the virtues. And yet there has been surprisingly little work among philosophers aimed at helping us better understand these three truth-related virtues. Edited by philosophers Christian B. Miller and Ryan West, this interdisciplinary volume significantly advances the discussion of integrity, honesty, and truth seeking by incorporating the insights and perspectives of experts in philosophy, law, communication and rhetorical studies, theology, psychology, history, and education. Each of the volume's three sections is devoted to one virtue, and comprises a conceptual chapter about the nature of the virtue in question, an application chapter that explores the virtue's central role in an area of human life, and a developmental chapter covering some of the ways people can foster the virtue. Additionally, the volume addresses experimental work on honest and dishonest behavior, one of the fastest growing and most important research areas in the field of moral psychology today. Every reader will come away from this volume with a deepened knowledge of and appreciation for the essential roles of these three virtues in our world, and rich resources for developing and sustaining them in life.
This book argues that the question posed by virtue theories, namely, “what kind of person should I be?” provides a more promising approach to moral questions than do either deontological or consequentialist moral theories where the concern is with what actions are morally required or permissible. It does so both by arguing that there are firmer theoretical foundations for virtue theories, and by persuasively suggesting the superiority of virtue theories over deontological and consquentialist theories on the question of explaining morally bad behavior. Virtue theories can give a richer account by appealing to the kinds of dispositions that make certain bad choices appear attractive. This richer account also exposes a further advantage of virtue theories: they provide the best kinds of motivations for agents to become better persons.
This is a book about the ethics of teaching in the context of higher education. While many books focus on the broader socially ethical topics of widening participation and promoting equal opportunities, this unique book concentrates specifically on the lecturer's professional responsibilities. It covers the real-life, messy, everyday moral dilemmas that confront university teachers when dealing with students and colleagues - whether arising from facilitated discussion in the classroom, deciding whether it is fair to extend a deadline, investigating suspected plagiarism or dealing with complaints. Bruce Macfarlane analyses the pros and cons of prescriptive professional codes of practice employed by many universities and proposes the active development of professional virtues over bureaucratic recommendations. The material is presented in a scholarly, yet accessible style, and case examples are used throughout to encourage a practical, reflective approach. Teaching With Integrity seeks to bridge the pedagogic gap currently separating the debate about teaching and learning in higher education from the broader social and ethical environment in which it takes place.
Professionals, it is said, have no use for simple lists of virtues and vices. The complexities and constraints of professional roles create peculiar moral demands on the people who occupy them, and traits that are vices in ordinary life are praised as virtues in the context of professional roles. Should this disturb us, or is it naive to presume that things should be otherwise? Taking medical and legal practice as key examples, Justin Oakley and Dean Cocking develop a rigorous articulation and defence of virtue ethics, contrasting it with other types of character-based ethical theories and showing that it offers a promising new approach to the ethics of professional roles. They provide insights into the central notions of professional detachment, professional integrity, and moral character in professional life, and demonstrate how a virtue-based approach can help us better understand what ethical professional-client relationships would be like.
The seven deadly sins are pride, envy, anger, sloth, gluttony, greed, and lust. The seven virtues are prudence, fortitude, temperance, justice, faith, hope, and love. 'The Virtues and Vices in the Arts' brings all of them together and for the first time lays out their history in a collection of the most important philosophical, religious, literary, and art-historical works. Starting with the Greco-Roman and Judeo-Christian antecedents, this anthology of source documents traces the tradition ofvirtues and vices through its cultural apex during the medieval era and then into their continued development and transformation from the Renaissance to the present. This anthology includes excerpts of Plato's 'Republic', the Bible, Dante's 'Purgatorio', and the writings of Friedrich Nietzsche and C.S. Lewis. Also included are works of art from medieval manuscripts; paintings by Giotto, Veronese, and Paul Cadmus; prints by Brueghel; and a photograph by Oscar Rejlander. What these works show is the vitality and richness of the virtues and vices in the arts from their origins to the present.
How Can You Learn the Psychology of Achievement, How to be Successful, and Build Your Confidence through Self-Help Strategies and Tactics to Make Self Development an Easy Everyday Activity? In fact, if you think that being successful takes years of hard grind, you are wrong; you can start to see success after one month, and this new Ebook - "Success in a Month" that gives you the answers to overcome and change 18 important areas and challenges of life in just a month! This EBook sets you on the fast track for success including giving you the answers to the problems of: Are you sick of being told what to do and how to do it? Are you tired of people just seeing you as a worker? Do you have more to offer but feel something is holding you back? Have you been cursed with failures in your life? Do you want to change for the better? ... and more! Many people think that personal development or self-help is a slow and painstaking effort with little to show, but you can see rapid improvements and success in a month, less than 31 days! Just apply the lessons learned and do the exercises consistently and you will see the difference in just 2 weeks! So, if you're serious about wanting to be appreciated by your peers and your bosses; have work friends look up to you, look and feel better, become more productive and start to follow that road of success that leads to your happiness without it taking years of hard grind, then you need to grab a copy of "Success in a Month" right now, because Success Expert, Lee Werrell, will reveal to you how every struggling, downcast and despondent person, regardless of experience level, can succeed in a month, starting today! Easily and Quickly Learn your Personal Psychology of Achievement; Be Successful; Build Your Self Confidence And Become the Person You Know You Can Be Through Step By Step Self-Help Strategies and Tactics To Make Self Development Simple
Some of the most problematic human behaviors involve vices of the mind such as arrogance, closed-mindedness, dogmatism, gullibility, and intellectual cowardice, as well as wishful or conspiratorial thinking. What sorts of things are epistemic vices? How do we detect and mitigate them? How and why do these vices prevent us from acquiring knowledge, and what is their role in sustaining patterns of ignorance? What is their relation to implicit or unconscious bias? How do epistemic vices and systems of social oppression relate to one another? Do we unwittingly absorb such traits from the process of socialization and communities around us? Are epistemic vices traits for which we can blamed? Can there be institutional and collective epistemic vices? This book seeks to answer these important questions about the vices of the mind and their roles in our social and epistemic lives, and is the first collection of its kind. Organized into three parts, chapters by outstanding scholars explore the nature of epistemic vices, specific examples of these vices, and case studies in applied vice epistemology, including education and politics. Alongside these foundational questions, the volume offers sophisticated accounts of vices both new and familiar. These include epistemic arrogance and servility, epistemic injustice, epistemic snobbishness, conspiratorial thinking, procrastination, and forms of closed-mindedness. Vice Epistemology is essential reading for students of ethics, epistemology, and virtue theory, and various areas of applied, feminist, and social philosophy. It will also be of interest to practitioners, scholars, and activists in politics, law, and education.
Luxury. The word alone conjures up visions of attractive, desirable lifestyle choices, yet luxury also faces criticism as a moral vice harmful to both the self and society. Engaging ideas from business, marketing, and economics, The Vice of Luxury takes on the challenging task of naming how much is too much in today's consumer-oriented society. David Cloutier’s critique goes to the heart of a fundamental contradiction. Though overconsumption and materialism make us uneasy, they also seem inevitable in advanced economies. Current studies of economic ethics focus on the structural problems of poverty, of international trade, of workers' rights—but rarely, if ever, do such studies speak directly to the excesses of the wealthy, including the middle classes of advanced economies. Cloutier proposes a new approach to economic ethics that focuses attention on our everyday economic choices. He shows why luxury is a problem, explains how to identify what counts as the vice of luxury today, and develops an ethic of consumption that is grounded in Christian moral convictions.
W. K. Clifford (1845-1879) was a noted mathematician and popularizer of science in the Victorian era. Although he made major contributions in the field of geometry, he is perhaps best known for a short essay he wrote in 1876, entitled "The Ethics of Belief", in which he argued that "It is wrong always, everywhere, and for any one, to believe anything upon insufficient evidence." Delivered initially as an address to the august Metaphysical Society (whose members included such luminaries as Alfred Lord Tennyson, William Gladstone, T. H. Huxley, and assorted scientists, clerics and philosophers of differing metaphysical views, "The Ethics of Belief" became a rallying cry for freethinkers and a bone of contention for religious apologists. It continues to be discussed today as an exemplar of what is called 'evidentialism', a key point in current philosophy of religion debates over justification of knowledge claims. In this book, Timothy J. Madigan examines the continuing relevance of "The Ethics of Belief" to epistemological and ethical concerns. He places the essay within the historical context, especially the so-called 'Victorian Crisis of Faith' of which Clifford was a key player. Clifford's own life and interests are dealt with as well, along with the responses to his essay by his contemporaries, the most famous of which was William James's "The Will to Believe." Madigan provides an overview of modern-day critics of Cliffordian evidentialism, as well as examining thinkers who were positively influenced by him, including Bertrand Russell, who was perhaps Clifford's most influential successor as an advocate of intellectual honesty. The book ends with a defense of "The Ethics of Belief" from a virtue-theory approach, and argues that Clifford utilizes an "as-if" methodology to encourage intellectual inquiry and communal truth-seeking.' The Ethics of Belief' continues to provoke and stimulate controversy, which was perhaps Clifford's own fondest hope, although he had no right to believe it would do so.