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Like the great speculators Augustine, Aquinas, and Pascal, Jonathan Edwards treated religious ideas as problems not of dogma, but of life. His exploration of self-love disguised as "true virtue" is grounded in the hard facts of human behavior. More than a hell-fire preacher, more than a theologian, Edwards was a bold and independent philosopher. Nowhere is his force of mind more evident than in this book. He speaks as powerfully to us today as he did to the keenest minds of the eighteenth century.
This remarkable book is the first attempt to establish a theory of knowledge based on the model of virtue theory in ethics.
What make someone a good human being? Is there an objective answer to this question, an answer that can be given in naturalistic terms? For ages philosophers have attempted to develop some sort of naturalistic ethics. Against ethical naturalism, however, notable philosophers have contended that such projects are impossible, due to the existence of some sort of 'gap' between facts and values. Others have suggested that teleology, upon which many forms of ethical naturalism depend, is an outdated metaphysical concept. This book argues that a good human being is one who has those traits the possession of which enables someone to achieve those ends natural to beings like us. Thus, the answer to the question of what makes a good human being is given in terms both objective and naturalistic. The author shows that neither 'is-ought' gaps, nor objections concerning teleology pose insurmountable problems for naturalistic virtue ethics. This work is a much needed contribution to the ongoing debate about ethical theory and ethical virtue.
"Virtue ethics has attracted a lot of attention and there has been considerable interest in virtue epistemology as an alternative to traditional approaches in that field. This book fills a gap in the literature for a text that brings virtue epistemologists and virtue ethicists together."-- Back cover.
This guide to St Thomas Aquinas' virtue ethics provides commentary on essential texts, rendering them accessible to all readers.
This text looks at Aristotle's claims, particularly the much-maligned doctrine of the mean.
This study details the compatibility of ideas between Jonathan Edwards and Emanuel Swedenborg that helped forge the theological socialism of Henry James Sr. Duban demonstrates how a forgotten newspaper exchange between the elder James and Unitarian minister Henry Whitney Bellows clarified the Puritan foundations of the elder James's philosophy. Henry James Jr., in turn, transformed the phenomenalistic and Edwardsian foundations of his father's philosophy into the psychological dramas of major novels, although deeming the father's political radicalism destructive of aesthetic valuation.
The captivating autobiography of the first Western nun ordained in Thich Nhat Hanh's Vietnamese Zen lineage. In 1988, Sister Annabel Laity became the first Western person to be ordained as a monastic disciple in Thich Nhat Hanh's Vietnamese Zen lineage. She was given the Dharma name Chan Duc, which means True Virtue. Thirty years later, Sister Annabel is a much-loved senior Dharma teacher in the Plum Village community. She teaches and leads retreats worldwide, and is widely recognized as an accomplished and insightful Buddhist scholar. In this autobiography, Sister True Virtue shares the trials and joys of her lifelong search for spiritual community. First inspired by the kind Catholic nuns who ran her primary school, she encounters Buddhism while studying ancient languages at university in England. A few years later, when teaching classics in Greece, she meets a Tibetan Buddhist nun, an encounter that changes the course of her life and eventually leads her to her teacher, Thich Nhat Hanh, and to her spiritual home in Plum Village, Thich Nhat Hanh's practice center in France. True Virtue is a timeless testament to the importance of spiritual exploration, and offers a unique perspective on Thich Nhat Hanh's monastic community.
Socrates was not a moral philosopher. Instead he was a theorist who showed how human desire and human knowledge complement one another in the pursuit of human happiness. His theory allowed him to demonstrate that actions and objects have no value other than that which they derive from their employment by individuals who, inevitably, desire their own happiness and have the knowledge to use actions and objects as a means for its attainment. The result is a naturalised, practical, and demystified account of good and bad, and right and wrong. Professor Reshotko presents a freshly envisioned Socratic theory residing at the intersection of the philosophy of mind and ethics. It makes an important contribution to the study of the Platonic dialogues and will also interest all scholars of ethics and moral psychology.