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After virtue: a study in moral theory

Notre Dame, Ind.: University of Notre Dame Press (1981)

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  1. Towards a Theory of Learning.Stewart Ranson, Jane Martin, Jon Nixon & Penny McKeown - 1996 - British Journal of Educational Studies 44 (1):9 - 26.
    This paper considers the nature of learning and the role of institutions in general and schools in particular in structuring learning. It outlines and commends a view of learning as a process whereby we discover ourselves as persons and thereby act to create the contexts in which we live and work. Central to this view is the idea of the 'learning school'.
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  • Towards A Theory of learning.Stewart Ranson, Jane Martin, Jon Nixon & Penny McKeown - 1996 - British Journal of Educational Studies 44 (1):9-26.
    This paper considers the nature of learning and the role of institutions in general and schools in particular in structuring learning. It outlines and commends a view of learning as a process whereby we discover ourselves as persons and thereby act to create the contexts in which we live and work. Central to this view is the idea of the 'learning school'.
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  • Markets or democracy for education 1.Stewart Ranson - 1993 - British Journal of Educational Studies 41 (4):333-352.
    This paper critically evaluates the effect of introducing markets into the institutional system of education and promotes the claim of a learning democracy to underpin a richer conception for developing the powers and capacities of all citizens.
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  • Aristóteles e o sentido político da comunidade ante o liberalismo.Cesar Augusto Ramos - 2014 - Kriterion: Journal of Philosophy 55 (129):61-77.
    O caráter comunitário da filosofia de Aristóteles resulta das diversas formas de análise da política que o filósofo apresenta na articulação dos seguintes aspectos: a tese de que o ser humano é um animal político; o modo como esta é realizada na comunidade política, na qual o logos se manifesta como atividade discursiva compartilhada; o cultivo de determinadas virtudes ético-políticas presentes na convivência humana, sobretudo, a amizade; a autossuficiência do cidadão e o seu vínculo com a autarquia da comunidade política. (...)
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  • Identity, self-reflection and the problem of validating standards.Stanley Raffel - 1994 - History of the Human Sciences 7 (2):65-81.
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  • Faith in international agricultural development: Conservation Agriculture in sub-Saharan Africa.Corné J. Rademaker & Henk Jochemsen - 2019 - Agriculture and Human Values 36 (2):199-212.
    The role of faith and religion in international development cooperation is hotly debated today. The legitimacy of this role remains, however, often confided to instrumental reasons. Yet, thinking about faith and religion only in instrumental terms leaves unquestioned the possibility of a religious background of development cooperation as a practice itself and the potential role of faith through individual practitioners that operate within secular NGOs, and research and policy institutes. The aim of the present paper is therefore to consider the (...)
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  • Beyond Modernization: Development Cooperation as Normative Practice.Corné J. Rademaker & Henk Jochemsen - 2018 - Philosophia Reformata 83 (1):111-139.
    In 2010, the Dutch Scientific Council for Governmental Policy called for an explicit and adequate intervention ethics for policy on international development cooperation. Yet, as appears from a careful reading of their report, the council’s own overall commitment to a modernist worldview hinders the fruitful development of such an intervention ethics. There is, however, a strand in their thinking that draws attention to the importance of practical knowledge. We argue specifically that an intervention ethics for development cooperation in agriculture should (...)
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  • How to Submit to Inquiry: Dewey and Foucault.Paul Rabinow - 2012 - The Pluralist 7 (3):25-37.
    The problem reduced to its lowest terms is whether inquiry can develop in its own ongoing course the logical standards and forms to which further inquiry shall submit.Gilles Deleuze, in his book What Is Philosophy? asks: "What is the best way to follow the great philosophers? Is it to repeat what they said or to do what they did, that is, create concepts for problems that necessarily change?" (Deleuze and Guattari 28). I imagine few in this audience would disagree with (...)
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  • Putting ethics and economic rationality together: an Aristotelian and philosophical approach.Regina Maria da Cruz Queiroz - 2014 - Business Ethics: A European Review 24 (3):332-346.
    The gap between economic rationality, as embedded in utility maximization, and ethical rationality, identified with a set of rules that prescribe the right course of action, has been a challenging issue for economists, philosophers, and business ethicists. Despite the difference and the noncompetition between a scientific economic approach of economics and business ethics, and a behavioral and philosophical one, we highlight the importance of the Aristotelian concept of prudence or phronesis applied to business activity. Phronesis allows for a conceptualization of (...)
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  • Resolving to Believe: Kierkegaard’s Direct Doxastic Voluntarism.Z. Quanbeck - forthcoming - Philosophy and Phenomenological Research.
    According to a traditional interpretation of Kierkegaard, he endorses a strong form of direct doxastic voluntarism on which we can, by brute force of will, make a “leap of faith” to believe propositions that we ourselves take to be improbable and absurd. Yet most leading Kierkegaard scholars now wholly reject this reading, instead interpreting Kierkegaard as holding that the will can affect what we believe only indirectly. This paper argues that Kierkegaard does in fact endorse a restricted, sophisticated, and plausible (...)
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  • The Self and the Other: Liberalism and Gandhi.Bindu Puri - 2011 - Philosophia 39 (4):673-698.
    This paper makes an attempt to philosophically re-construct what I have termed as a fundamental paradox at the heart of deontological liberalism. It is argued that liberalism attempts to create the possibilities of rational consensus and of bringing people together socially and politically by developing methodologies which overcome the divisive nature of essentially parochial substantive conceptions of the good. Such methodologies relying on the supposed universally valid dictates of reason and notions of procedural rationality proceed by disengaging men from the (...)
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  • After Kohlberg: Virtue ethics and the recovery of the moral self.Vincent A. Punzo - 1996 - Philosophical Psychology 9 (1):7 – 23.
    A resurgence of interest in virtue ethics has engendered new insight into the fundamental link between selfhood and morality. In contradistinction to the currently ascendant justice-reasoning research paradigm, it appears that a virtue ethics approach to moral psychology provides a theoretical framework which is amenable to the empirical investigation of the nature and formation of the moral self. Six primary features of virtue ethics are delineated with a unifying emphasis throughout on the inextricable link between virtue and moral selfhood. Questions (...)
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  • Virtuous Decision Making for Business Ethics.Chris Provis - 2010 - Journal of Business Ethics 91 (S1):3 - 16.
    In recent years, increasing attention has been given to virtue ethics in business. Aristotle's thought is often seen as the basis of the virtue ethics tradition. For Aristotle, the idea of phronësis, or 'practical wisdom', lies at the foundation of ethics. Confucian ethics has notable similarities to Aristotelian virtue ethics, and may embody some similar ideas of practical wisdom. This article considers how ideas of moral judgment in these traditions are consistent with modern ideas about intuition in management decision making. (...)
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  • Contribution of integrity and vulnerability to perceived moral character and a leader’s behavioural profile attractiveness.Jantes Prinsloo & Jeremias Jesaja De Klerk - 2020 - African Journal of Business Ethics 14 (1):1-22.
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  • Serving Two Masters: The Contradictory Organization as an Ethical Challenge for Managerial Responsibility.Mar Pérezts, Jean-Philippe Bouilloud & Vincent de Gaulejac - 2011 - Journal of Business Ethics 101 (S1):33-44.
    “No one can serve two masters.” This Bible quotation highlights an irreducible contradiction, which echoes numerous organizational settings. This article considers the under-explored ethical implications of paradoxical injunctions created by such a contradiction at the managerial level. Contradictory organizational constraints turn into paradoxant systems , where the organization structurally settles paradoxical injunctions which challenge managerial ethics in practice. We then ask what managerial responsibility means in such contexts and find that managers have then to reshape their practice as a situated (...)
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  • On the Quality and Legitimacy of Green Narratives in Business: A Framework for Evaluation.Lutz Preuss & David Dawson - 2009 - Journal of Business Ethics 84 (S1):135 - 149.
    Narrative is increasingly being recognised as an important tool both to manage and understand organisations. In particular, narrative is recognised to have an important influence on the perception of environmental issues in business, a particularly contested area of modern management. Management literature is, however, only beginning to develop a framework for evaluating the quality and legitimacy of narratives. Due to the highly fluid nature of narratives, the traditional notion of truth as reflecting ' objective reality' is not useful here. In (...)
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  • Thin versus thick accounts of scientific representation.Michael Poznic - 2018 - Synthese 195 (8):3433-3451.
    This paper proposes a novel distinction between accounts of scientific representation: it distinguishes thin accounts from thick accounts. Thin accounts focus on the descriptive aspect of representation whereas thick accounts acknowledge the evaluative aspect of representation. Thin accounts focus on the question of what a representation as such is. Thick accounts start from the question of what an adequate representation is. In this paper, I give two arguments in favor of a thick account, the Argument of the Epistemic Aims of (...)
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  • Professionalization of the University and the Profession as Macintyrean Practice.Ignacio Serrano del Pozo & Carolin Kreber - 2014 - Studies in Philosophy and Education 34 (6):551-564.
    Since the nineteenth century, the debate around the process of professionalization of higher education has been characterized by two extreme positions. For some critics the process carries the risks of instrumentalizing knowledge and of leading the university to succumb under the demands of the market or the state; for other theorists it represents a concrete opportunity for the university to open up to the real needs of society and for reorienting theoretical and fragmented disciplines towards the resolution of concrete and (...)
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  • The calling of the virtuous manager: Politics_ shepherded by _practical wisdom.Garrett Potts - 2020 - Business Ethics 29 (S1):6-16.
    This paper extends an ongoing discussion about establishing a sharper way to conduct ethical investigations into managerial virtue. It does so by relying on Alasdair MacIntyre's moral philosophy in place of those more dominant approaches taken by scholars who make up the field of positive social science. A connection is drawn herein between a MacIntyrean “narrative approach” to investigating managerial virtue and the idea of “work as a calling.” Specifically, it will be argued that the MacIntyrean‐influenced idea of “work as (...)
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  • The Hippocratic Oath, Medical Power, and Physician Virtue. [REVIEW]Michael Potts - 2020 - Philosophia 49 (3):913-922.
    In this paper, I supplement T. A. Cavanaugh’s arguments against physician-assisted suicide in his book, Hippocrates’ Oath and Asclepius’ Snake, by focusing more specifically on the dangers of the misuse of physician power and on the virtues essential to restrain such power. Since Cavanaugh’s starting point is similar to Edmund Pellegrino’s views on the fundamental ends of medicine, I start with the question of the proper ends of medicine. Cavanaugh’s interpretation of the Hippocratic Oath as the limitation of physician power (...)
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  • Narrative Devices: Neurotechnologies, Information, and Self-Constitution.Emily Postan - 2021 - Neuroethics 14 (2):231-251.
    This article provides a conceptual and normative framework through which we may understand the potentially ethically significant roles that information generated by neurotechnologies about our brains and minds may play in our construction of our identities. Neuroethics debates currently focus disproportionately on the ways that third parties may (ab)use these kinds of information. These debates occlude interests we may have in whether and how we ourselves encounter information about our own brains and minds. This gap is not yet adequately addressed (...)
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  • Beyond adversity: Physician and patient as friends? [REVIEW]Stephen G. Post - 1994 - Journal of Medical Humanities 15 (1):23-29.
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  • Abortion Ethics: Rights and Responsibilities.Elisabeth Porter - 1994 - Hypatia 9 (3):66 - 87.
    Abortion considerations require deep reflection on law, convention, social mores, religious norms, family contexts, emotions, and relationships. I have three arguments. First, a liberal "right to choose" framework is inadequate because it is based on individualist notions of rights. Second, reproductive freedoms should be extended to all women. Third, abortion ethics involves a dialectical interplay between rights and responsibilities, and between social, cultural, and particular contexts, and is best understood in terms of moral praxis.
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  • Leadership as relationship.Micha Popper - 2004 - Journal for the Theory of Social Behaviour 34 (2):107–125.
    The article reviews the various ramifications in the discussion on leadership, focusing on the view of leadership as relationships between leaders and followers. Three main types of leader-follower relations are discussed, and their specific characteristics are described: regressive relations, symbolic relations, and developmental relations. After analyzing the major implications, as well as the conceptual limitations, of these perspectives, the article suggests directions for a more integrative conceptualization of leader-follower relations.
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  • Accounting and Washing: Good Care in Long-Term Psychiatry.Jeannette Pols - 2006 - Science, Technology, and Human Values 31 (4):409-430.
    This article analyzes how the recent call for accounting in health care interferes with daily care practice and raises the question of how accounting practices relate to the aim of good care. The most influential accounting methods in the Netherlands suggest ways for professionals to legitimize their activities. The analysis of washing patients in long-term mental health care shows that different styles of accounting evaluate and legitimize care while structuring notions of what good care is. A specific style of accounting (...)
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  • Virtue Ethics and Digital 'Flourishing': An Application of Philippa Foot to Life Online.Patrick Lee Plaisance - 2013 - Journal of Mass Media Ethics 28 (2):91-102.
    The neo-Aristotelian virtue theory of Philippa Foot is presented here as an alternative framework that is arguably more useful than deontological approaches and that relies less on the assertions of moral claims about the intrinsic goodness of foundational principles. Instead, this project focuses more on cultivating a true ethic; that is, a set of tools and propositions to enable individuals to negotiate inevitable conflicts among moral values and challenges posed by cultural contexts and technology use. Foot's ?natural normativity? connects the (...)
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  • The Problem of Universal Judgments in Aristotle’s Ethics.R. S. Platonov - 2018 - Russian Journal of Philosophical Sciences 10:81-96.
    The author sets a goal to show the specificity of the formulation of universal prescriptive judgments about a virtuous act in the framework of Aristotelian ethical doctrine. To achieve this goal, Aristotle’s philosophy concept of practical wisdom is analyzed. It shows a necessity to distinguish the use of practical wisdom in a personal experience of the act and for forming the inter-subjective practical knowledge about making of a virtuous act. The specificity of ethics as practical knowledge and its difference from (...)
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  • Aristotelian Virtuous Leadership: between Calculative Bureaucracy and Emotional Tyranny.Charilaos Platanakis - 2021 - Philosophy of Management 21 (1):105-126.
    This paper argues for an Aristotelian account of good leader as ethical and effective by outlining the ethical motivation and the constraints that moral luck imposes on effectiveness. This account of a good leader, which is grounded on practical wisdom, is assessed against the contemporary leadership debate by addressing the tension between the ethical and the effective and by contrasting the Aristotelian virtuous leader against the dominant contemporary types of leadership. My Aristotelian proposal of a virtuous leader relies on an (...)
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  • The Prudential Value of Education for Autonomy.Mark Piper - 2011 - Journal of Philosophy of Education 45 (1):19-35.
    A popular justification of education for autonomy is that autonomy possession has intrinsic prudential value. Communitarians have argued, however, that although autonomy may be a core element of a well-lived life in liberal societies, it cannot claim such a prudential pedigree in traditional societies in which the conception of a good life is intimately tied to the acceptance of a pre-established worldview. In this paper I examine a recent attempt made by Ishtiyaque Haji and Stefaan Cuypers to respond to this (...)
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  • The Narrative Dimension of Productive Work: Craftsmanship and Collegiality in the Quest for Excellence in Modern Productivity.Javier Pinto-Garay, Germán Scalzo & Carlos Rodríguez Lluesma - 2022 - Philosophy of Management 21 (2):245-264.
    Alasdair MacIntyre´s criticism of Modernity essentially refers to the problem of compartmentalization, which restricts the possibility of achieving excellence in an integral lifestyle. Among other reasons, compartmentalization is especially derived from an insular valorization of the workplace based on a reductionist understanding of productivity in terms of mere efficiency. Aimed at overcoming the moral confusion derived from the overestimation of technical, skilled productivity and individualistic cooperation in private corporations, this article offers a thicker explanation of MacIntyre’s theory of productive work (...)
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  • Auditor Independence in Kinship Economies: A MacIntyrian Perspective.Erica Pimentel, Cédric Lesage & Soraya Bel Hadj Ali - 2023 - Journal of Business Ethics 183 (2):365-381.
    This paper explores the practices of auditors in a non-Western cultural environment. Drawing on Alasdair MacIntyre’s virtue ethics framework and narrative interviews with twenty Tunisian auditors, we investigate how auditors reconcile their duty to independence with the expectations of a kinship economy. Additionally, we explore how institutions—such as professional oversight bodies—play into this reconciliation. We find that, although auditors may pursue a telos at odds with international auditing standards, the purpose that these auditors serve is congruent with their moral tradition. (...)
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  • Safety, fairness, and inclusion: transgender athletes and the essence of Rugby.Jon Pike - 2021 - Journal of the Philosophy of Sport 48 (2):155-168.
    In this paper, I link philosophical discussion of policies for trans inclusion or exclusion, to a method of policy making. I address the relationship between concerns about safety, fairness, and inclusion in policy making about the inclusion of transwomen athletes into women’s sport. I argue for an approach based on lexical priority rather than simple ‘balancing’, considering the different values in a specific order. I present justifying reasons for this approach and this lexical order, based on the special obligations of (...)
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  • Energy Biographies: Narrative Genres, Lifecourse Transitions, and Practice Change.Nick Pidgeon, Karen Parkhill, Catherine Butler, Fiona Shirani, Karen Henwood & Christopher Groves - 2016 - Science, Technology, and Human Values 41 (3):483-508.
    The problem of how to make the transition to a more environmentally and socially sustainable society poses questions about how such far-reaching social change can be brought about. In recent years, lifecourse transitions have been identified by a range of researchers as opportunities for policy and other actors to intervene to change how individuals use energy, taking advantage of such disruptive transitions to encourage individuals to be reflexive toward their lifestyles and how they use the technological infrastructures on which they (...)
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  • Academia After Virtue? An Inquiry into the Moral Character(s) of Academics.Daniela Pianezzi, Hanne Nørreklit & Lino Cinquini - 2020 - Journal of Business Ethics 167 (3):571-588.
    An extensive literature has focused on the impact of new public management oriented structural changes on academics’ practice and identity. These critical studies have been resolute in concluding that NPM inevitably leads to a degeneration of academics’ ethos and values. Drawing from the moral philosophy of Alasdair MacIntyre, we argue that these previous analyses have overlooked the moral agency of the academics and their role in ‘moralizing’ and consequently shaping the ethical nature of their practices. The paper provides a new (...)
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  • What’s Special About Culture? Identity, Autonomy, and Public Reason.Phil Parvin - 2008 - Critical Review of International Social and Political Philosophy 11 (3):315-333.
    This article challenges the widespread and influential claim – made by many liberals and non‐liberals – that cultural membership is a prerequisite of individual autonomy. It argues that liberals like Joseph Raz and Will Kymlicka, who ground autonomy in culture, underestimate the complex and internally diverse nature of the self, and the extent to which individual agents will often be shaped by many different attachments and memberships at once. In ‘selectively elevating’ one of these memberships (culture) as the most important (...)
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  • One's Remembered Past: Narrative Thinking, Emotion, and the External Perspective.Peter Goldie - 2003 - Philosophical Papers 32 (3):301-319.
    Abstract Narrative thinking has a very important role in our ordinary everyday lives?in our thinking about fiction, about the historical past, about how things might have been, and about our own past and our plans for the future. In this paper, which is part of a larger project, I will be focusing on just one kind of narrative thinking: the kind that we sometimes engage in when we think about, evaluate, and respond emotionally to, our own past lives from a (...)
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  • Is Virtue Ethics Self-Effacing?Glen Pettigrove - 2011 - The Journal of Ethics 15 (3):191-207.
    Thomas Hurka, Simon Keller, and Julia Annas have recently argued that virtue ethics is self-effacing. I contend that these arguments are rooted in a mistaken understanding of the role that ideal agency and agent flourishing (should) play in virtue ethics. I then show how a virtue ethical theory can avoid the charge of self-effacement and why it is important that it do so.
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  • Exploring the connections between Philosophy for Children and character education: Some implications for moral education?Andrew Peterson & Brendan Bentley - 2015 - Journal of Philosophy in Schools 2 (2):48-70.
    In this paper we are interested in the connections between Philosophy for Children and character education. In sketching these connections we suggest some areas where the relationship is potentially fruitful, particularly in light of research which suggests that in practice schools and teachers often adopt and mix different approaches to values education. We outline some implications of drawing connections between the two fields for moral education. The arguments made in this article are done so in the hope of encouraging further (...)
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  • Ambitions.Glen Pettigrove - 2007 - Ethical Theory and Moral Practice 10 (1):53 - 68.
    Ambition is a curiously neglected topic in ethics. It isn’t that philosophers have not discussed it. Plato, Aristotle, Seneca, Aquinas, Machiavelli, Harrington, Locke, Rousseau, Smith, Santayana and a number of others have discussed ambition. But it has seldom received more than a few paragraphs worth of analysis, in spite of the fact that ambition plays a central role in Western politics (one cannot be elected without it), and in spite of the fact that Machiavelli, Harrington, Locke and Rousseau each considered (...)
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  • Developing a Scientific Virtue-Based Approach to Science Ethics Training.Robert T. Pennock & Michael O’Rourke - 2017 - Science and Engineering Ethics 23 (1):243-262.
    Responsible conduct of research training typically includes only a subset of the issues that ought to be included in science ethics and sometimes makes ethics appear to be a set of externally imposed rules rather than something intrinsic to scientific practice. A new approach to science ethics training based upon Pennock’s notion of the scientific virtues may help avoid such problems. This paper motivates and describes three implementations—theory-centered, exemplar-centered, and concept-centered—that we have developed in courses and workshops to introduce students (...)
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  • Virtue’s Embodied Malleability: the Plasticity of Habit and the Double-Law of Habituation.Michael Pedersen & Stephen Dunne - 2020 - Philosophy of Management 19 (2):155-172.
    This paper urges contemporary Business Ethicists to reconsider the relationship between habit and virtue in the light of recent debates between contemporary philosophers and scientists. Synthesizing insights from current Neuroscience, from twentieth century American Pragmatism and from nineteenth century French Aristotelianism, this emergent intellectual tradition proposes a dynamic account of habit’s embodiment which we will first describe and then advocate. Two recurring suggestions within this habit renaissance are of particular relevance to Business Ethicists: firstly, that there is a ‘plastic’ structure (...)
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  • Legal Reasoning as a Special Case of Moral Reasoning.Aleksander Peczenik - 1988 - Ratio Juris 1 (2):123-136.
    Moral statements are related to some ought‐ and good‐making facts. If at least one of these facts exists then it is reasonable that an action in question is prima facie good and obligatory. If all of these facts take place, then it is reasonable that the action is definitively good and obligatory. Yet, moral reasoning is relatively uncertain. The law is more “fixed”. Legal interpretatory statements ought to express a compromise between the literal sense of the law and moral considerations. (...)
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  • Critical Response to: Sellman's paper.Paul Wainwright - 2000 - Nursing Philosophy 1 (1):34-35.
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  • Wittgenstein and the Shift from Noncognitivism to Cognitivism in Ethics.Patrick Loobuyck - 2005 - Metaphilosophy 36 (3):381-399.
    Different philosophers tried ways to restore the role of reason in ethics. This shift in the philosophical climate was influenced by--or was at least in accordance with--the thought of the later Wittgenstein. In particular, this article will consider the relevance of Wittgenstein for cognitivist views, such as that of S. Toulmin, relativist like G. Harman, and British moral realists like S. Lovibond and J. McDowell. In fact, Wittgenstein is one of the founding fathers of antifoundationalism. He gives us the hopeful (...)
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  • The roles of embodiment, emotion and lifeworld for rationality and agency in nursing practice.Patricia Benner - 2000 - Nursing Philosophy 1 (1):5-19.
    Nursing practice invites nurses to embody caring practices that meet, comfort and empower vulnerable others. Such a practice requires a commitment to meeting and helping the other in ways that liberate and strengthen and avoid imposing the will of the caregiver on the patient. Being good and acting well (phronesis) occur in particular situations. A socially constituted and embodied view of agency, as developed by Merleau‐Ponty, provides an alternative to Cartesian and Kantian views of agency. A socially constituted, embodied view (...)
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  • The conventions of the senses: The linguistic and phenomenological contributions to a theory of culture. [REVIEW]Arthur S. Parsons - 1988 - Human Studies 11 (1):3 - 41.
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  • Fragmented Knowledge Structures: Secularization as Scientization.Richard S. Park - 2013 - Heythrop Journal 54 (2):563-573.
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  • Configuring the Moral Self: Aristotle and Dewey. [REVIEW]Nicholas O. Pagan - 2008 - Foundations of Science 13 (3-4):239-250.
    Focusing on the concept of “the moral self” this essay explores relationships between Aristotle’s Nicomachean Ethics and John Dewey’s moral pragmatism and tries to evaluate the extent to which in his work on ethics Aristotle may be considered a pragmatist. Aristotle foreshadows pragmatism, for example, in preferring virtue-based to rule-based ethics, in contending that the moral status of a person’s actions and the nature of the person’s selfhood are interdependent, and in stressing the key role of habits in character formation. (...)
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  • The moral power of the word: Ethical literature in Antiquity.Przemysław Paczkowski - 2020 - Ethics and Bioethics (in Central Europe) 10 (3-4):107-115.
    According to an old legend, during the Messenian Wars in Laconia in the 8th and 7th centuries BC, the Athenians sent the poet Tyrtaeus to the Spartans who were close to being defeated; he aroused in them the fighting spirit and renewed Spartan virtues. Philosophers in antiquity believed in the psychagogical power of the word, and this belief provided the foundation for ancient ethical literature, whose main purpose was to call for a spiritual transformation and to convert to philosophy. In (...)
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  • Creating the Civil Society East and West: Relationality, responsibility and the education of the humane person.Jānis Ozoliņš - 2017 - Educational Philosophy and Theory 49 (4).
    A recurring theme in many places concerns the nurturing and maintenance of a civil society that is committed to justice, to human fulfilment and a community that actively pursues the good of all its members. The creation of a civil society where there is respect for persons and a concern for the good of others is an important social aim and though it is not the sole responsibility of educational institutions, they have a crucial role to play in its development. (...)
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