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Conscience, once a core concept for ethics, has mostly disappeared from modern moral theory. In this book Douglas Langston traces its intellectual history to account for its neglect while arguing for its still vital importance, if correctly understood. In medieval times, Langston shows in Part I, the notions of "conscientia" and "synderesis" from which our contemporary concept of conscience derives were closely connected to Greek ideas about the virtues and practical reason, although in Christianized form. As modified by Luther, Butler, and Kant, however, conscience later came to be regarded as a faculty like will and intellect, and when faculty psychology fell into disrepute, so did the role of conscience in moral philosophy. A view of mature conscience that sees it as relational, with cognitive, emotional, and conative dimensions, can survive the criticisms of conscience as faculty. In Part II, through discussions of Freud, Ryle, and other modern thinkers, Langston proceeds to reconstruct conscience as a viable philosophical concept. Finally, in Part III, this better grounded concept is connected with the modern revival of virtue ethics, and Langston shows how crucial conscience is to a theory of virtue because it is fundamental to the training of any morally good person.
Conscience, once a core concept for ethics, has mostly disappeared from modern moral theory. In this book Douglas Langston traces its intellectual history to account for its neglect while arguing for its still vital importance, if correctly understood. In medieval times, Langston shows in Part I, the notions of "conscientia" and "synderesis" from which our contemporary concept of conscience derives were closely connected to Greek ideas about the virtues and practical reason, although in Christianized form. As modified by Luther, Butler, and Kant, however, conscience later came to be regarded as a faculty like will and intellect, and when faculty psychology fell into disrepute, so did the role of conscience in moral philosophy. A view of mature conscience that sees it as relational, with cognitive, emotional, and conative dimensions, can survive the criticisms of conscience as faculty. In Part II, through discussions of Freud, Ryle, and other modern thinkers, Langston proceeds to reconstruct conscience as a viable philosophical concept. Finally, in Part III, this better grounded concept is connected with the modern revival of virtue ethics, and Langston shows how crucial conscience is to a theory of virtue because it is fundamental to the training of any morally good person.
How important is conscience for the Christian moral life? In this book, Matthew Levering surveys twentieth-century Catholic moral theology to construct an argument against centering ethics on conscience. He instead argues that conscience must be formed by the revealed truths of Scripture as interpreted and applied in the church. Levering shows how conscience-centered ethics came to be—both prior to and following the Second Vatican Council—and how important voices from both the Catholic and Protestant communities criticized the primacy of conscience in favor of an approach that considers conscience within the broader framework of the Christian moral organism. Rather than engaging with current hot-button issues, Levering presents and deconstructs the work of twenty-six noteworthy theologians from the recent past in order to work through core matters. He begins by examining the place of conscience in Scripture and in the Catholic “moral manuals” of the twentieth century. He then explores the rebuttals to conscience-centered ethics offered by pre- and post-conciliar Thomists and the emergence of a new, even more problematic conscience-centered ethics in German thought. Amid this wide-ranging introduction to various strands of Catholic moral theology, Levering crafts an incisive intervention of his own against the abuse of conscience that besets the church today as it did in the last century.
Conscience, once a core concept for ethics, has mostly disappeared from modern moral theory. In this book Douglas Langston traces its intellectual history to account for its neglect while arguing for its still vital importance, if correctly understood. In medieval times, Langston shows in Part I, the notions of "conscientia" and "synderesis" from which our contemporary concept of conscience derives were closely connected to Greek ideas about the virtues and practical reason, although in Christianized form. As modified by Luther, Butler, and Kant, however, conscience later came to be regarded as a faculty like will and intellect, and when faculty psychology fell into disrepute, so did the role of conscience in moral philosophy. A view of mature conscience that sees it as relational, with cognitive, emotional, and conative dimensions, can survive the criticisms of conscience as faculty. In Part II, through discussions of Freud, Ryle, and other modern thinkers, Langston proceeds to reconstruct conscience as a viable philosophical concept. Finally, in Part III, this better grounded concept is connected with the modern revival of virtue ethics, and Langston shows how crucial conscience is to a theory of virtue because it is fundamental to the training of any morally good person.
Examines Nietzsche's thinking on the virtues using a combination of close reading and digital analysis.
The fine editions of the Aristotelian Commentary Series make available long out-of-print commentaries of St. Thomas on Aristotle. Each volume has the full text of Aristotle with Bekker numbers, followed by the commentary of St. Thomas, cross-referenced using an easily accessible mode of referring to Aristotle in the Commentary. Each volume is beautifully printed and bound using the finest materials. All copies are printed on acid-free paper and Smyth sewn. They will last.
This is an excellent examination of conscience, focusing on a different virtue each month of the year. January is Faith February is Hope March is Charity or the Love of God April is proper Reverence for God May covers the positive aspects of Love of Neighbor June covers the negative aspects of Love of Neighbor July is on Justince August discusses Chastity September covers Temperance October covers Obedience November covers Meekness and finally December covers Humility After each instruction is a prayer to be said each day of the month. This is followed by an examination of conscience, where the mortal and venial sins against he virtue are considered. This section is followed by a practical lists of suggestions to help in the practice of virtue. This book sis excellent for the Catholic who is serious about becoming a saint.
D. D. Raphael provides a critical account of the moral philosophy of Adam Smith, presented in his first book, The Theory of Moral Sentiments. Whilst it does not have the same prominence in its field as his work on economics, The Wealth of Nations, Smith's writing on ethics is of continuing importance and interest today, especially for its theory of conscience. Smith sees the origin of conscience in the sympathetic and antipathetic feelings of spectators. As spectators of the actions of other people, we can imagine how we would feel in their situation. If we would share their motives, we approve of their action. If not, we disapprove. When we ourselves take an action, we know from experience what spectators would feel, approval or disapproval. That knowledge forms conscience, an imagined impartial spectator who tells us whether an action is right or wrong. In describing the content of moral judgement, Smith is much influenced by Stoic ethics, with an emphasis on self-command, but he voices criticism as well as praise. His own position is a combination of Stoic and Christian values. There is a substantial difference between the first five editions of the Moral Sentiments and the sixth. Failure to take account of this has led some commentators to mistaken views about the supposed youthful idealism of the Moral Sentiments as contrasted with the mature realism of The Wealth of Nations. A further source of error has been the supposition that Smith treats sympathy as the motive of moral action, as contrasted with the supposedly universal motive of self-interest in The Wealth of Nations.
This volume probes the meaning and ethical implications of the powerful symbol of vocation from the vantage of contemporary Catholic women, with particular attention to the experiences of women religious. Intended as a follow-up to Liberating Conscience: Feminist Explorations in Catholic Moral Theology, the new book will benefit many readers, including Catholic leaders, laity, and religious, as well as persons interested in Christian ethics and American religious history more generally. The work treats twentieth-century history and more recent developments, including tensions between the Vatican and progressive Catholics, the development of lay ministries, and the movement to ordain women deacons, priests, and bishops.
Winner of the Zócalo Book Prize A New York Times Book Review Editors’ Choice “Combines powerful moral arguments with superb storytelling.” —New Statesman What moral values do we hold in common? As globalization draws us together economically, are the things we value converging or diverging? These twin questions led Michael Ignatieff to embark on a three-year, eight-nation journey in search of an answer. What we share, he found, are what he calls “ordinary virtues”: tolerance, forgiveness, trust, and resilience. When conflicts break out, these virtues are easily exploited by the politics of fear and exclusion, reserved for one’s own group but denied to others. Yet these ordinary virtues are the key to healing and reconciliation on both a local and global scale. “Makes for illuminating reading.” —Simon Winchester, New York Review of Books “Engaging, articulate and richly descriptive... Ignatieff’s deft histories, vivid sketches and fascinating interviews are the soul of this important book.” —Times Literary Supplement “Deserves praise for wrestling with the devolution of our moral worlds over recent decades.” —Los Angeles Review of Books