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This Bulletin discusses the Met's extensive collection of Renaissance textile pattern books, used primarily by women to embroider clothes and accessories. The practice of embroidery was seen as a virtuous endeavor, and textile pattern books, published with great frequency from the 1520s onward, were designed to inspire, instruct, and encourage "beautiful and virtuous women" in this esteemed practice. Straddling the disciplines of early printmaking, ornament design, and textile decoration, these works help shed light on the crucial period when the concept of fashion as a means of distinguishing individual identity became fixed in Western society.
During the British Enlightenment, the correlation between effective communication and moral excellence was undisputed—so much so that rhetoric was taught as a means of instilling desirable values in students. In Rhetorical Style and Bourgeois Virtue, Mark Garrett Longaker explores the connections between rhetoric and ethics in the context of the history of capitalism. Longaker’s study lingers on four British intellectuals from the late seventeenth to the mid-nineteenth century: philosopher John Locke, political economist Adam Smith, rhetorical theorist Hugh Blair, and sociologist Herbert Spencer. Across one hundred and fifty years, these influential men sought to mold British students into good bourgeois citizens by teaching them the discursive habits of clarity, sincerity, moderation, and economy, all with one incontrovertible truth in mind: the free market requires virtuous participants in order to thrive. Through these four case studies—written as biographically focused yet socially attentive intellectual histories—Longaker portrays the British rhetorical tradition as beholden to the dual masters of ethics and economics, and he sheds new light on the deliberate intellectual engineering implicit in Enlightenment pedagogy.
Designed like a magazine, TeenVirtue provides girls with information that counters culture's lies and distortions about who they are and who they should become.
Early Christian Dress is the first full-length monograph on the subject of dress in early Christianity. It pays attention to the ways in which dress expressed and shaped Christian identity, the role dress played in Christians’ rivalries with pagan neighbours, and especially to the ways in which notions of gender were culled and revised in the process. Although many scholars have argued that gender in late antiquity was a performed and embodied category, few have paid attention to the ways in which dress and physical appearances were implicated in the understanding of femininity and masculinity. This study addresses that gap, revealing the amount of sartorial work necessary to secure stable gender categories in the worlds of early Imperial pagans and late ancient Christians. This study analyzes several vigorous discussions and debates that arose over Christian women’s dress. It examines how Christians interpreted their dress—especially the dress of female ascetics—as evidence of Christianity’s advanced morality and piety, a morality and piety that was coded "masculine." Yet even Christian leaders who championed ascetic women’s ability to achieve a degree of virility in terms of their virtue and spiritual status were troubled when ascetics’ dress threatened to materially dissolve gender categories, difference, and hierarchies. In the end, the study enables us to gain a broader view of how gender was constructed, perceived, and contested in early Christianity.
Interest in theories of virtue and the place of virtues in the moral life con tinues to grow. Nicolai Hartmann [7], George F. Thomas [20], G.E.M. Anscombe [1], and G.H. von Wright [21], for example, called to our atten tion decades ago that virtue had become a neglected topic in modem ethics. The challenge implicit in these sorts of reminders to rediscover the contribu tion that the notion of virtue can make to moral reasoning, moral character, and moral judgment has not gone unattended. Arthur Dyck [3], P.T. Geach [5], Josef Pieper (16], David Hamed [6], and, most notably, Stanley Hauerwas [8-11], in the theological community, have analyzed or utilized in their work virtue-based theories of morality. Philosophical probings have come from Lawrance Becker [2], Philippa Foot [4], Edmund Pincoffs [17], James Wallace [22], and most notably, Alasdair MacIntyre [12-14]. Draw ing upon and revising mainly ancient and medieval sources, these and other commentators have ignited what appears to be the beginning of a sustained examination of virtue.