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Full virtue and practical wisdom comprise the end of neo-Aristotelian moral development, but wisdom cannot be cultivated straight away through arguments and teaching. Wisdom is integrated with, and builds upon, habituation: the acquisition of virtuous character traits through the repeated practice of corresponding virtuous actions. Habit formation equips people with a taste for, and commitment to, the good life; furthermore it provides one with discriminatory and reflective capacities to know how to act in particular circumstances. Unfortunately, habituation is often understood (...) |
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In this chapter, we introduce the notion of “moral neuroenhancement,” offering a novel definition as well as spelling out three conditions under which we expect that such neuroenhancement would be most likely to be permissible (or even desirable). Furthermore, we draw a distinction between first-order moral capacities, which we suggest are less promising targets for neurointervention, and second-order moral capacities, which we suggest are more promising. We conclude by discussing concerns that moral neuroenhancement might restrict freedom or otherwise “misfire,” and (...) |
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In this article, I argue that although the Aristotelian ideal of leading a virtuous life for its own sake is admirable, conventional Aristotelian and neo-Aristotelian accounts of how it might be realised are empirically inadequate: Habituation is unlikely to produce ‘a love of virtue’, practical experience cannot then produce practical judgement or phronesis, and Aristotle's conception of a virtuous life excludes all but an idealised elite. Instead, I argue that two conceptually distinct aspects of moral development can be identified: the (...) |
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The question of whether there is such a thing as teachable justified anger encompasses three distinct questions: (1) the psychological question of whether the emotions in general, and anger in particular, are regulatable; (2) the moral question of whether anger can ever be morally justified; and (3) the educational question of whether we have any sound methods at our disposal for teaching justified anger. In this paper I weave Aristotelian responses to those questions together with insights from the current psychology (...) |
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The role of emotions in mental life is the subject of longstanding controversy, spanning the history of ethics, moral psychology, and educational theory. This paper defends an account of love’s cognitive power. My starting point is Plato’s dialogue, the Symposium, in which we find the surprising claim that love aims at engendering moral virtue. I argue that this understanding affords love a crucial place in educational curricula, as engaging the emotions can motivate both cognitive achievement and moral development. I first (...) |
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This essay develops a new conceptual framework of science and engineering ethics education based on virtue ethics and positive psychology. Virtue ethicists and positive psychologists have argued that current rule-based moral philosophy, psychology, and education cannot effectively promote students’ moral motivation for actual moral behavior and may even lead to negative outcomes, such as moral schizophrenia. They have suggested that their own theoretical framework of virtue ethics and positive psychology can contribute to the effective promotion of motivation for self-improvement by (...) |
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This paper presents a praxiological analysis of three everyday educational practices or strategies that can be considered as being directed at the moral formation of the emotions. The first consists in requests to imagine other's emotional reactions. The second comprises requests to imitate normative emotional reactions and the third to re-appraise the features of a situation that are relevant to an emotional response. The interest of these categories is not just that they help to organize and recognize the significance of (...) |
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The Aristotelian concept of habituation is receiving mounting and warranted interest in educational circles, but has also been subject to different lines of interpretation and critique. In this article, I bring forward Aristotle's words on habituation, and then clarify the two lines of interpretation that have developed in the contemporary philosophical literature. I argue that the mechanical interpretation contains an intellectualist bias and then argue a cognitivist view that positions habituation as the only method appropriate to cultivating the starting points (...) |
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ABSTRACT This is a guest editorial introducing a special issue on ‘Exemplars and Emulation in Moral Education’ which contains contributions from 10 multidisciplinary authors. Representing the state of the art in the discourse, this editorial elucidates several new themes pertaining to it, before outlining each contribution in relation to said themes. In light of David Carr’s recent objections to role modelling, it is then argued that these contributions provide a possible collective response. |
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A recent trend in moral education, social and emotional learning, incorporates the mantra of emotional intelligence as a key element in an extensive program of character building. In making his famous claim that the good life would have to include appropriate emotions, Aristotle obviously considered the schooling of emotions to be an indispensable part of moral education. However, in this essay Kristján Kristjánsson casts doubt on the assumption that Aristotelians should approve of the clarion call for EI, as understood by (...) |
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Is it possible for a person to acquire virtues of character solely by reading books and/or attending lectures on ethical theory? According to Aristotle, no ethical theory, no matter how well formed and powerful, can eliminate the need for a well conducted ethical habituation. One element that allows such an habituation to play a significant role in the acquisition of the virtues is the link between virtue and pleasure. In short, no ethical theory can, on its own, provide a moral (...) |
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In his dialogues, Plato presents different ways in which to understand the relation between Forms and particulars. In the Symposium, we are presented with yet another, hitherto unidentified Form-particular relation: the relation is Love (Erôs), which binds together Form and particular in a generative manner, fulfilling all the metaphysical requirements of the individual’s qualification by participation. Love in relation to the beautiful motivates human action to desire for knowledge of the Form, resulting in the lover actively cultivating and bringing into (...) |
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This paper addresses one of the challenges in human rights education concerning the conceptualization of a pedagogical orientation that avoids both the pitfalls of a purely juridical address and a ‘cheap sentimental’ approach. The paper uses as its point of departure Richard Rorty’s key intervention on human rights discourse and argues that a more critical orientation of Rorty’s proposal on ‘sentimental education’ has important implications for HRE. This orientation is not limited to perspectives such as Rorty’s voyeuristic approach to sentimentality, (...) |
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