Virtues Ethics Research Papers - Academia.edu (original) (raw)

- by
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- Science Fiction, Moral Philosophy, Moral Formation, Virtues Ethics

Discussions about the permissibility of students using enhancements in education are often framed by the question, “Is a student who uses
cognitive-enhancing drugs cheating?” While the question of cheating is interesting, it is but only
one question concerning the permissibility of enhancement in education. Another interesting question is, “What kinds of students do we want in our academic institutions?” I suggest that one plausible
answer to this question concerns the ideals of human excellence or virtues. The students we want in our academic institutions are virtuous or, at least minimally, possess certain virtues. I argue that a virtuous student may choose to use cognitive-enhancing drugs for reasons of self-improvement. That a virtuous student may choose to use
cognitive-enhancing drugs for reasons of self-improvement illustrates that under certain conditions motivation can determine the permissibility of using enhancements. Building upon this I suggest a
virtues-based institutional rule for governing and guiding student-use of cognitive enhancers in an academic institution to be for the right reasons. This ideals of human excellence or virtues approach offers interesting and unique insights for issues of enhancement in education, as it might turn out, that uneasiness many people have about students using cognitive-enhancing drugs has less to do with issues of enhancement and more to do with the motivations and character of students.

- by Gavin Enck
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- Higher Education, Pharmaceutical Technology, Neuroenhancement, Virtues Ethics

If the rich do not bestow gifts on the public do they lack the virtue of magnificence? Consequently do they not express the suitable level of generosity for their privileged position within society? I want to argue that the important role of lavish expenditure by the wealthy in civic life identified by ancient thinkers suggests that the failure to do so constitutes a serious failing in character. I will then analyse how the rich are failing as virtuous agents to act magnificent and how such conduct is having serious social impacts throughout the world. I will draw upon the philosophy of Aristotle and Dan Russell in the first section of this essay. Next I will analyse the perceptive account of comic social theorist Russell Brand who clearly conveys how magnificence must be exercised in society. In order to do this I will examine Mark Zuckerberg and his failings of magnificent acts and then turn to a novel collective act in New Zealand, which saw thousands of citizen’s band together in an act of magnificence. I will then further my investigation with the aim to clarify theories on the notion of magnificence as a virtue drawing on the figures of Cosimo de Medici, the philosopher Thomas Aquinas and the British poet Spenser. My evaluation will establish to what extent the listed individual’s may help us understand why magnificence is needed in modern society. Finally want to answer whether human society will be dependent forever on magnificent gestures of the wealthy or possibly if poor individuals can collectively exercise the virtue of magnificence.

- by Moss Bioletti
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- Aristotle, Classical Greek Philosophy, Agent-Based Virtue Ethics, Virtues Ethics

Abstract is included in paper.

- by Carol Grimm
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- Virtues Ethics

Nehamas (1999) emphatically stresses that Socrates is “not a teacher of arête,” but as educators know well, it is undeniably the case that Socrates is often “perceived as a teacher,” and beyond, held up as a paragon of pedagogy to be emulated and imitated (62). At his trial, Socrates is accused of “wrongdoing because he corrupts the youth and does not believe in the gods the state believes in” (Ap. 24c). Beyond these charges, he is accused, in the manner of Anaxagoras and other Greek physical scientists, of “investigating the things beneath the earth and in the heavens,” and also charged with, in the manner of the sophists, “making the weaker argument stronger,” importantly, Socrates is, according to his accusers, “teaching [/didaskon] these things to others” (Ap. 19b-c). In his defense (apologia), Socrates distances himself from both the natural philosophers and the sophists, such as Gorgias of Leontini, Prodicus of Ceos, and Hippias of Ellis, who all charge fees for their services and usually teach through speeches or didactic methods that communicate or transfer knowledge to their pupils. In light of these remarks, returning to Nehamas, although his accusers, and even his friends consider Socrates a teacher, this offers no valid reason or sufficient evidence for us “to refuse to take his own disavowal of that role as face value” (71). The Greek, “” (didaskalos) defines a “teacher or master” of one or another subject, such as rhetoric, medicine, craft making, or even poetry (Lexicon 2015, 169). With the understanding of the didaskalos related to the type of instruction in virtue (arête) offered by the sophists, it is against the charges of Meletus that Socrates emphatically denies that he is teacher, specifically of the virtues, claiming that he “was never anyone’s teacher” (Ap. 33a).

- by james M magrini
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- Learning and Teaching, Reflective Teaching, Plato's Dialogues, Virtues Ethics

This paper focuses on one of the major criticisms made to Aristotle's virtue ethics, namely that it lacks explicit moral action guidance. The same criticism has been addressed to later developments of virtue ethics. There have been several attempts to overcome this objection and to demonstrate that modern theories of virtue ethics do provide principles of right action. In this paper, I discuss mainly two such major attempts: the exemplarist approach and the virtue rules approach. My aim is to examine whether, if applied to Aristotle’s virtue ethics, these two approaches can provide a convincing answer to the criticism that Aristotle’s ethics does not offer explicit moral action guidance .

- by Alkis Kotsonis
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- Philosophy, Ethics, Philosophy of Action, Moral Psychology

Religious Celebrations: An Encyclopedia of Holidays, Festivals, Solemn Observances, and Spiritual Commemorations. By J. Gordon Melton, Editor, with James A. Beverley, Christopher Buck, and Constance A. Jones. Santa Barbara, CA: ABC-CLIO,... more

- by Christopher Buck
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- Religion, New Religious Movements, Comparative Religion, History

Salah satu varian terpenting dalam pemikiran filsafat moral zaman ini yang layak untuk dipertimbangkan dan didiskusikan adalah etika keutamaan” sebuah model pendekatan dan pemikiran yang dalam bahasa keseharian masyarakat Indonesia lebih dipahami sebagai keluhuran, kearifan, kesempurnaan, kemakrifatan. Sebuah pandangan “moral spesial” yang sebetulnya telah lama, meminjam pandangan Alasdayr Macintyre, tersemai dalam setiap tradisi kebudayaan masyarakat. Dua tradisi yang menyemai keutamaan yang ditekankan dalam buku ini secara lebih spesifik adalah Barat dan Timur.
Sebagai bagian dari bangsa Timur yang lama mengenal tentang arti “keluhuran”, moralitas dengan “derajat tinggi”, istilah keutamaan bukan sesuatu yang asing bagi masyarakat Indonesia. Namun, kepada filsuf tradisi Barat yang dirintis sejak Aristoteles dan kemudian dikembangkan lagi oleh filsuf neo-aristotelian, kita patut belajar bahwa keutamaan bukan saja sekedar merupakan nilai atributif, seberapa pun tingkat keluhuran itu, tetapi juga sebagai perspektif dan teori yang memiliki bobot ilmiah tertentu dan dipahami secara rasional. Ia bukan sekedar menjadi objek yang disematkan (genetivus objektivus), tetapi juga menjadi teori keutamaan, alat analisis, cara pandang dan sudut pandang (genetivus subjektivus) yang berkontribusi memecahkan problem moral tertentu dan berdialog dengan isme-isme moral tertentu. Itu pula yang dilakukan oleh para filsuf Muslim dan Kristen pada zaman keemasan Islam dan Abad Pertengahan, misalnya, dengan banyak berguru kepada pemikiran filsafat Yunani dan mengembangkannya.
Dalam buku ini, sengaja penulis tindak menggunakan judul Etika Keutamaan, sebagaimana sudah menjadi maklum dalam disiplin keilmuan etika. Pasalnya, penulis melihat bahwa dalam kajian yang lebih serius tentang keutamaan ternyata terdapat beberapa irisan dengan “epistemologi keutamaan”, yang sebetulnya dapat dikembangkan lebih lanjut. Bahwa pada dasarnya, keutamaan tidak hanya mencakup dimensi moralitas, tetapi juga, termasuk di dalamnya, dimensi intelektualitas yang dikaji lebih jauh pada cabang filsafat epistemologi.
Penulis memaksudkan buku ini sebagai pembahasan pada tingkat dasar, untuk memasuki pembahasan lebih mendalam dan serius tentang kajian etika keutamaan.

- by Yasien Mohamed
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- Psychology, Philosophy, Ethics, Epistemology
- by ALEX KEYA
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- Normative Ethics, Applied Ethics, Communication Ethics, Metaethics

The aim of this chapter is to elaborate on humanistic leadership as an emerging construct invested with a strong potential to promote more humane, compassionate and values-based organizations. Humanistic leadership is primarily rooted in human dignity and the common good as core tenets embedded in a variety of philosophical traditions. The present study is intended to expand on this perspective by providing a tentative framework of assessing the role of the Confucian tradition in informing leadership attributes focusing on social harmony, moral awareness, intrinsic worthiness of, and unconditional respect for, subordinates. In so doing, we explore the concept of humaneness deeply entrenched in specific streams of Confucian and Neo-Confucian thought, and assess its heuristic value as a philosophical foundation of humanism in the Confucian virtue ethics tradition. We in turn proceed to review and discuss studies that focus on operationalizing humanistic leadership in the context of typically Confucian societies. Particular emphasis is placed upon leadership practices that reflect the societal dimension of humanistic values amidst organizational contexts that envisage a socially responsible, inclusive and sustainable business environment, especially in the post-covid 19 ambiguous reality

- by George Gotsis
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- Humanistic-Existential, Humanism, Neo-Confucian Philosophy, Leadership Theory

Utgangspunktet for, men samtidig hovedformålet med den følgende teksten er å bidra til en forklaring av hvordan en bestemt tilnærming til eller «modell» for organisasjonsutvikling og -læring1, utviklet over flere tiår (ca. 1980-2010), hovedsakelig ved Arbeidsforskningsinstituttet (AFI) i Oslo og i tilbakeblikk kalt «den kommunikative vending», legger opp til en håndtering av forholdet mellom makt og dialog2. Jeg forsøker å svare på hvordan, men også å vise hva man må kalle tilnærmingsmåtens historisk-teoretisk-metodologiske grunnlag eller bakgrunn. Jeg gjør dette bl.a. ved å hente frem og drøfte innsikter fra Aristoteles’ (384-322 f.Kr.) overleverte verk Corpus Aristotelicum og ved å vise hvordan tolkninger av dette ble spilt inn i en avgjørende fase i arbeidslivsforskningen på AFI. Tekstens overordnede problemutgangspunkt er om man vil, følgende generelle kommentar til Aristoteles’ verk Politikken i Eikeland (1997:301):
«Spenningen mellom filosofi eller saklighet, demokrati og makt ligger på forskjellige måter til grunn for hele den videre politiske tenkning innenfor den europeiske tradisjon».

Das Buch behandelt traditionelle Themenfelder der philosophischen Ethik: Glück, Reichweite der Ethik, Non-Kognitivismus, Egoismus, Utilitarismus, Deontologie, Konsequenzialismus, Tugendethik, Wertethik, Realismus, Freiheit, Moralpsychologie, Solidarität, Loyalität. Diese Problemhorizonte befinden sich jeweils in einem offenen Feld systematischer Optionen. Offen ist es, weil sich Philosophen zur Entwicklung eigener Positionen hier erst systematisch verorten müssen. Die vorliegende Einführung stellt daher keine konkrete Position der Ethik als „Ethik des Autors“ vor. Vielmehr vermittelt sie in der Diskussion klassischer Themenfelder der Ethik philosophische Kompetenzen bei der Beurteilung und Präsentation konkreter Ansätze der Ethik. Es wird gezeigt, wie die Diskussion in diesen Themenfeldern von metaphilosophischen oder metaethischen Vorannahmen strukturiert wird. Das Buch ist für das Studium der Philosophischen Ethik im universitären Kontext konzipiert. (ethik.andreasvieth.de)
ISBN 978-3-7460-4508-5 (Paperback)
ISBN 978-3-7460-5523-7 (Hardback)
ISBN 978-3-7380-2658-0 (epub)

- by Andreas Vieth
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- Value Theory, Utilitarianism, Immanuel Kant, Free Will

Philosophical and theological ethics in the Islamic tradition tend to be appraised on the basis of a unilateral perspective, which circumvents a moral rational approach to intuition. On this account, moral knowledge is expected to rest on intuitive judgments, which are universally accessible to human beings. Looking at moral ontology and epistemology in Arabic philosophy, I demonstrate that taking intuitionism as the only valid rational discourse to ethics needs to be challenged. In fact, Arabic philosophers do not subscribe to a realist view of the good and evil in relation to human actions, and rather admit a division between cosmic values in metaphysics and moral values in ethics. In so doing, they show how metaphysics ascribes a substantial view to good in existence and a negative theory to evil, while the science of ethics admits a teleological and relative view of the good. Overall, the falāsifa remain committed to Aristotle’s premise that ethics does not rely on abstraction and emphasized the role of experience too. But, they seem to be also attentive to the dialectical nature of Islamic jurisprudence in producing norms considering both principles of the law and its particular application. This is also clear in their epistemology of ethical judgments such as the maxim justice is good. While they ascribe a universal status to ethical maxims, they preclude from granting them an absolute status over the authority of norms construction. Instead, philosophers attribute a dialectical role to ethical maxims to guarantee both consensus over norms and the possibility to produce truthful opinions.

- by Feriel Bouhafa فريال بوحافة
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- Islamic Law, Ethics, Islamic Studies, Ibn Sina

Este trabajo se propone señalar ciertas zonas de resonancia entre la filosofía de Spinoza y el taoísmo filosófico clásico (siglos V-III a.C.), en lo referente a su tratamiento de la virtud. En uno y otro caso encontramos una concepción ético-ontológica en que la virtud se traduce como la espontaneidad de una acción determinada por la propia esencia. Entendida como una potencia innata de acción, la noción de virtud queda así lejos de todo juicio moralizante. En primer lugar, entonces, abordaremos la noción taoísta de De (traducida comúnmente como “virtud”), señalando su lugar en el esquema ontológico y la modalidad en que se manifiesta como ideal espiritual y práctico para el ser humano (el wuwei, “no actuar”). En este sentido cobra importancia la noción de ziran (lo natural o espontáneo, entendido como tendencia innata conferida por el Dao). La conclusión en este punto es que, para el taoísta, la mayor virtud se caracteriza por una acción máxima desde el punto de vista del Dao, y a la vez por una acción mínima desde el punto de vista humano. En segundo lugar, repasaremos brevemente la relación spinozista entre esencia, potencia y virtud, y su articulación con el proyecto ético humano. En este sentido, la máxima virtud y acción posibles para el hombre coinciden con la virtud divina y, por lo tanto, con un cierto “no-hacer” humano. En último lugar, entonces, a partir de lo expuesto señalaremos las principales resonancias y disonancias entre ambos pensamientos.

- by Matías Soich
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- Philosophy, Ontology, Ethics, 17th Century & Early Modern Philosophy

Le sfide che vanno al di là dell’umanamente possibile sono diventate il pane quotidiano degli sportivi che cercano in tutti i modi di superare i limiti imposti dalla natura e dalla scienza. Ma quali sono questi limiti? Siamo in grado di... more

- by Luca Grion
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- Sports Ethics, Doping, Limits, Virtues Ethics

Laudato Si’, Pope Francis’ recent encyclical on care for our common home, invites humanity to cultivate “ecological virtues” in order to become more responsible stewards of our imperilled common home. According to the Pope, the formation of healthy habitus for the stewardship of Earth can be achieved only through the cultivation of appropriate ecological virtues. It may be recalled that there is a growing awareness of the importance of the role of ecological virtues in environmental ethics today. In this paper we shall reflect on seven ecological virtues: praise, gratitude, care, justice, work, sobriety, and humility. They do not receive a separate treatment in Laudato Si’, but are mentioned throughout the encyclical. They are like signposts that indicate the road that we need to travel in caring for our common planetary home.

- by Jörn Müller
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- Philosophy, Aristotle, Virtue Ethics, Ancient Philosophy
- by Mark Foudy
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- Medieval Philosophy, Virtue Ethics, Thomas Aquinas, Moral Theology

«Uncreated Wisdom» and «Participated Wisdom» according to Meister Eckhart.
We propose here a first study of the notion of wisdom according to Meis¬ter Eckhart, based on his Latin writings, notably his Commentary on the Book of Wisdom (In Sap. n.121, 201 206, 243 and 272 274), the Sermons and Lessons on Ecclesiasticus (In Eccli.), and the Latin Sermons: Sermo die b. Augustini Parisius habitus and Sermo LV, as well as the German Sermons 95a, 95b and 112. God, his nature, and the Son are referred to by Eckhart as divine wisdom (sapientia increata), which is also the source of all human wisdom (sapientia participata). Beyond earthly or natural wisdom, there is another wisdom that comes from the presence of God, “a kind of tasty knowledge”, the foretaste of the divine sweetness, which is none other than the birth of God, beyond the human faculties, in the ground of the soul.
RESUME: Nous proposons ici une première étude de la notion de sagesse selon Maître Eckhart, à partir de ses écrits latins, notamment son Commentaire du Livre de la Sagesse (In Sap. n.121, 201-206, 243 et 272-274), Les sermons et leçons sur l'Ecclésiastique (In Eccli.), et les sermons latins Sermo die b. Augustini Parisius habitus et le Sermo LV, ainsi que les Sermons allemands 95a, 95b et 112. Dieu, sa nature, ainsi que le Fils sont désignés par Eckhart comme Sagesse divine (sapientia increata), qui est aussi la source de toute sagesse humaine (sapientia participata). Au-delà de la sagesse terrestre ou naturelle, il y a une autre sagesse qui vient de la présence de Dieu, «une sorte de savoir savoureux», l'avant-goût de la douceur divine, qui n'est autre que la naissance de Dieu, au-delà des facultés humaines, au fond de l'âme.

- by Silvia Bara Bancel
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- Theology, Medieval Studies, Spirituality, Wisdom

Presupuestos Junto a Ángel Rodriguez Luño, podemos afirmar que " la lógica para el gobierno de sí mismo no es elaborada por cada persona a partir de la nada. Tiene unos presupuestos naturales específicos, los primeros principios prácticos, que son diversos de los primeros principios especulativos. Tiene además unos presupuestos experienciales, en cuanto que la comprensión de las verdades éticas no es alcanzada por la sola razón independientemente de las formas de la experiencia y de las relaciones prácticas, como si se tratase de teoremas matemáticos. Es posible justificar racionalmente los deberes que los hijos tienen hacia sus padres, pero la explicación racional llevará a la evidencia sólo si se dispone de una experiencia práctica adecuada, propia o ajena, de las relaciones paterno-filiales. De nada servirían los argumentos racionales a una persona cuya experiencia de esas relaciones quedase completamente limitada a la crueldad con que fue tratada por el propio padre. A esta persona se la debería ayudar primero a reconstruir una dimensión esencial de la experiencia práctica humana ". (Cfr. ÁNGEL RODRÍGUEZ LUÑO, Ética General, 6ª edición renovada, EUNSA, Pamplona 2010, p. 52.) Rational En los años 90, Giacomo Rizzolatti trabajaba con Giuseppe di Pellegrino, Luciano Fadiga, Leonardo Fogassi y Vittorio Gallese en la Universidad de Parma, en Italia. Durante su trabajo de investigación, lograron identificar casualmente algunas neuronas que fueron denominadas " neuronas espejo ". Algunos científicos consideran que las neuronas espejo constituyen uno de los descubrimientos más importantes de las neurociencias en las últimas décadas. Se trata de una cierta clase de neuronas que se activan cuando un animal ejecuta una acción y cuando observa esa misma acción al ser ejecutada por otro individuo, especialmente un congénere. En las neurociencias se supone que estas neuronas desempeñan una función importante dentro de las capacidades cognitivas ligadas a la vida social, tales como la empatía (capacidad de ponerse en el lugar de otro) y la imitación. Habría que añadir que: al ser una base neurobiológica para la empatía, las " neuronas espejo " pueden ser también una base neurobiológica para la experiencia vicaria.

- by Livia Bastos Andrade
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- Ethics, Moral Psychology, Moral Philosophy, Virtues Ethics

- by Joshtrom Isaac
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- Ethics, Ecosystems Ecology, Ecology, Environmental Virtue Ethics

This article examines the importance of strengthening virtue ethics approach in Catholic social teaching for a Chinese Christian community through putting the Catholic tradition and Confucian tradition into dialogue. Through examining the virtue features in the Confucian and Christian traditions, it is found that they share a number of commensurable elements. This study contributes to the on-going reflection on inculturation in the Hong Kong Church, dialogue between Chinese culture and Christianity. Moreover, strengthening virtue ethics approach in CST is important in moving the hearts of Chinese Christians and transforming them to engage in social justice endeavor, leading to common good and solidarity with the vulnerables. It can complement the principle-based approach in CST. Employing virtue ethics method to approach CST, it would emphasize both rational and emotive approaches rather than primarily cognitive principles, leading to a more holistic formation and integrative way of planning pastoral action. It also offers concrete ways of practice through practicing various virtues. Moreover, it can integrate spirituality and morality, and linking personal ethic with social ethic. It is an attempt to contribute to the renewal of ethical methods of Catholic social ethics.

Nous proposons ici une première étude de la notion de sagesse selon Maître Eckhart, à partir de ses écrits latins, notamment son Commentaire du Livre de la Sagesse (In Sap. n.121, 201‑206, 243 et 272‑274), Les sermons et leçons sur l’Ecclésiastique (In Eccli.), et les sermons latins Sermo die b. Augustini Parisius habitus et le Sermo LV, ainsi que les Sermons allemands 95a, 95b et 112. Dieu, sa nature, ainsi que le Fils sont désignés par Eckhart comme Sagesse divine (sapientia increata), qui est aussi la source de toute sagesse humaine (sapientia participata). Au‑delà de la sagesse terrestre ou naturelle, il y a une autre sagesse qui vient de la présence de Dieu, «une sorte de savoir savoureux», l’avant‑goût de la douceur divine, qui n’est autre que la naissance de Dieu, au‑delà des facultés humaines, au fond de l’âme.

- by Silvia Bara Bancel
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- Theology, Medieval Studies, Spirituality, Wisdom

Isabel de Villena, author of Humanism, offers a female paradigm of government in her Vita Christi: the Virgin Mary as queen and as pope. Through queenship, she formulates a new political ethic that she presents as a model to power male holders. Its study confirms the participation of the author in the “Querelle of Femmes” and show coincidences with contemporary courts of queens like Isabel I.
Isabel de Villena, autora del Humanismo, presenta un paradigma femenino de gobierno en su Vita Christi: la Virgen María reina y papisa. Mediante la reginalidad formula una nueva ética política a seguir por los titulares masculinos del poder. Su estudio refrenda la participación de la autora en la Querella de las Mujeres y muestra sintonías con cortes de reinas contemporáneas como Isabel I.

- by Martín F. Echavarría
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- Virtue Ethics, Character Education, Christian Psychology, Pride
- by Derek Rasmussen
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- Environmental Education, Virtue Ethics, Genocide Studies, Colonialism

An important question in Nietzsche studies is whether Nietzsche has an ethics to offer his readers; whether, that is, he has a concept of the good, or the just, or the virtuous that can serve as some sort of an ethical guide. An additional, methodological question is whether, in search of an answer, one should focus on a specific period in his thinking, study the evolution of his thought, or attempt to extract an over-arching view that draws on texts from different stages of his thinking. The three works reviewed concern themselves with Nietzsche’s ethics by each adopting one of these three approaches, supplying us, accordingly, with different results.

- by Guy Elgat
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- Philosophy, Ethics, Moral Psychology, Friedrich Nietzsche

Going back to the Ancient Greeks (e.g. Plato and Aristotle), philosophers have long asked profound questions such as “What is knowledge?” and “What is the good life?”. Such questions compel us to engage in a deeper level of introspection and examination than most of us are typically accustomed to in our daily lives. The philosophical question contemplated in this chapter is: “What constitutes ‘“well-ordered science’”?” Invoking a virtue epistemological construal of knowledge as “success from ability”, I argue that the study of pathology must be supplemented by the study of the determinates of exemplary positive phenotypes (e.g. healthy aging and happiness). This requires transcending the limitations of what I call “negative biology”, and treating “positive biology” as an integral element of well-ordered science in the 21st century. Positive biology can help bring to the fore the importance of understanding the evolutionary and life history of our species, thus helping to provide the intellectual frameworks needed to inspire the development of novel and feasible interventions to improve human health and happiness.

- by Colin Farrelly
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- Positive Psychology, Philosophy of Science, Virtue Epistemology, Biogerontology

Reconstruction of Socrates' argument for justice, and other details.

- by Nathan Coppedge
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- Philosophy, Metaphysics, Judgment and decision making, Virtue Ethics

Bavinck completed his first psychology book, Principles of Psychology (Beginselen der Psychologie, 1897) in the middle of his theological writings from his interaction with the nineteenth century psychologies. In 1920, Bavinck published another psychology book entitled Biblical and Religious Psychology (Bijbelsche en Religieuze Psychologie) on the basis of solid exegesis and biblical principles. In Principles of Psychology, Bavinck intended that his psychological principles would be as worthy as the empirical psychology of his day. Kuyper also stressed the doctrinal value of faculty psychology to Bavinck’s first psychology book in his review. Yet, these two psychology books were virtually neglected both in the field of psychology and in Reformed anthropology. What is more, scholars like Hepp and Jaarsma demonstrated that in his later years Bavinck rejected the scholastic faculty psychology defended in his first psychology book. It, however, is shown that Bavinck does not change his views on faculty psychology, but elaborates on the doctrine of faculties for a more integrated view of the soul, even while interacting with the modern psychology of his day. Throughout his writings, Bavinck consistently advocates the unity of the soul in a more balanced way by presenting the supremacy of the heart, the central organ of all human faculties. Beyond scholastic psychology, Bavinck also properly embraces the new ideas of nineteenth century psychologies like the unconsciousness theory, the psychology of religion, and child psychology.

- by Joohyun Kim
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- Psychology, Reformed Theology and Ethics, Covenant Theology, Thomas Aquinas

Theoretical background: One of the most significant achievements of positive psychology, which defines itself as the science of happiness and human strengths, is the creation of a taxonomy of character strengths and virtues. Aim: The study investigated the factor structure of character strengths measure as well as well as demographic correlates of the virtues in a Hungarian sample. Method: Participants in three self-reported questionnaire-based online cross-sectional studies (Ʃn = 10911) filled in the VIA-H, the Global Well-being Scale, Huppert’s and Diener’s flourishing scales, the Positivity Scale, and the Shortened Psychological Immune Competence questionnaire. Results: The exploratory factor analysis and the confirmatory factor analyzes performed on the subsamples and on the aggregate sample, provided evidence for four factors (eigenvalues: 10.82, 1.68, 1.21, and 1.09; cumulative explained variance ratio: 61.55%): Humanity, Wisdom and Knowledge, Temperance, Spirituality and Transcendence. The four scales showed excellent internal consistency values in each study (Cronbach-α and McDonald-ω values between 0.738 and 0.885). Results proved low discriminant (43% unique part) but excellent content validity (rS > 0,5). Participants rated themselves highest on Humanity and lowest on Temperance. Women gave significantly higher values for the virtue of Humanity (Mmen = 4,81, Mwomen = 5,13, Cohen d: 0,378) and Spirituality and Transcendence (Mmen = 4,41, Mwomen = 4,68, Cohen d: 0,293) than men. Those living alone have lower levels (M = 4,85) and those living in marriage have higher levels (M = 5,14) on the Humanity scale. Conclusion: The VIA-H can thus be considered a reliable and valid measurement tool for virtues and character strengths.

- by Virág Zábó and +2
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- Positive Psychology, Health Psychology, Mental Health, Virtues (Moral Psychology)

An argument is made that to further develop the field of environmental virtue ethics it must be connected with an account of environmental sentiments. Openness as both an environmental sentiment and virtue is presented. This sentiment is shown to be reflected in the work of Barbara McClintock. As a virtue it is shown to a mean between arrogance and the disvaluing of individuals, a disposition to be open to the natural world and the values found there. Further development of EVE is then shown to require a connection with an account of environmental wisdom.

- by Geoffrey B Frasz
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- Sociology, Virtue Ethics, Environmental Ethics, Environmental Virtue Ethics
- by Juan Pablo Roldán
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- Ethics, Education, Virtue Ethics, Virtues (Moral Psychology)