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Examines how schools function as agents and transmitters of moral life in communities.
Studie over het werk van de Franse socioloof en anarcho-syndicalistische activist Georges Sorel (1847-1922).
A new ethics for understanding the social forces that shape moral character. It is easy to be vicious and difficult to be virtuous in today’s world, especially given that many of the social structures that connect and sustain us enable exploitation and disincentivize justice. There are others, though, that encourage virtue. In his book Daniel J. Daly uses the lens of virtue and vice to reimagine from the ground up a Catholic ethics that can better scrutinize the social forces that both affect our moral character and contribute to human well-being or human suffering. Daly’s approach uses both traditional and contemporary sources, drawing on the works of Thomas Aquinas as well as incorporating theories such as critical realist social theory, to illustrate the nature and function of social structures and the factors that transform them. Daly’s ethics focus on the relationship between structure and agency and the different structures that enable and constrain an individual’s pursuit of the virtuous life. His approach defines with unique clarity the virtuous structures that facilitate a love of God, self, neighbor, and creation, and the vicious structures that cultivate hatred, intemperance, and indifference to suffering. In doing so, Daly creates a Catholic ethical framework for responding virtuously to the problems caused by global social systems, from poverty to climate change.
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.
From public intellectual and professor Robert Boyers, a thought-provoking volume of nine essays that elegantly and fiercely addresses recent developments in American culture and argues for the tolerance of difference that is at the heart of the liberal tradition. Written from the perspective of a liberal intellectual who has spent a lifetime as a writer, editor, and college professor, The Tyranny of Virtue is a precise and nuanced insider’s look at shifts in American culture—most especially in the American academy—that so many people find alarming. Part memoir and part polemic, an anatomy of important and dangerous ideas, and a cri de coeur lamenting the erosion of standard liberal values, Boyers’s collection of essays is devoted to such subjects as tolerance, identity, privilege, appropriation, diversity, and ableism that have turned academic life into a minefield. Why, Robert Boyers asks, are a great many liberals, people who should know better, invested in the drawing up of enemies lists and driven by the conviction that on critical issues no dispute may be tolerated? In stories, anecdotes, and character profiles, a public intellectual and longtime professor takes on those in his own progressive cohort who labor in the grip of a poisonous and illiberal fundamentalism. The end result is a finely tuned work of cultural intervention from the front lines.
Lisa Tessman's Burdened Virtues is a deeply original and provocative work that engages questions central to feminist theory and practice, from the perspective of Aristotelian ethics. Focused primarily on selves who endure and resist oppression, she addresses the ways in which devastating conditions confronted by these selves both limit and burden their moral goodness, and affect their possibilities of flourishing. She describes two different forms of "moral trouble" prevalent under oppression. The first is that the oppressed self may be morally damaged, prevented from developing or exercising some of the virtues; the second is that the very conditions of oppression require the oppressed to develop a set of virtues that carry a moral cost to those who practice them--traits that Tessman refers to as "burdened virtues." These virtues have the unusual feature of being disjoined from their bearer's own well being. Tessman's work focuses on issues that have been missed by many feminist moral theories, and her use of the virtue ethics framework brings feminist concerns more closely into contact with mainstream ethical theory. This book will appeal to feminist theorists in philosophy and women's studies, but also more broadly, ethicists and social theorists.
Virtues in the Public Sphere features seventeen chapters by experts from a variety of different perspectives on the broad theme of virtue in the public sphere. Spanning issues such as the notion of civic friendship and civic virtue, it sheds light on the role that these virtues play in the public sphere and their importance in safeguarding communities from the threats of a lack of concern for truth, poor leadership, charlatanism, and bigotry. This book highlights the theoretical complexity of putting virtue ethics into practice in the public domain at a time when it has been shaken by unpredictable political, social, technological, and cultural developments. With contributions from internationally acclaimed scholars in the fields of philosophy, psychology, sociology, and education, this book highlights the main issues, both theoretical and practical, of putting virtue ethics into practice in the public domain. Split into three sections – "Virtues and vices in the public sphere", "Civic friendship and virtue", and "Perspectives on virtue and the public sphere" – the chapters offer a timely commentary on the roles that virtues have to play in the public sphere. This timely book will be of great interest to researchers, academics, and post-graduate students in the fields of education, character and virtue studies, and will also appeal to practitioners.
An argument against the “lifeboat ethic” of contemporary bioethics that views medicine as a commodity rather than a tradition of care and caring. Bioethics emerged in the 1960s from a conviction that physicians and researchers needed the guidance of philosophers in handling the issues raised by technological advances in medicine. It blossomed as a response to the perceived doctor-knows-best paternalism of the traditional medical ethic and today plays a critical role in health policies and treatment decisions. Bioethics claimed to offer a set of generally applicable, universally accepted guidelines that would simplify complex situations. In Thieves of Virtue, Tom Koch contends that bioethics has failed to deliver on its promises. Instead, he argues, bioethics has promoted a view of medicine as a commodity whose delivery is predicated not on care but on economic efficiency. At the heart of bioethics, Koch writes, is a “lifeboat ethic” that assumes “scarcity” of medical resources is a natural condition rather than the result of prior economic, political, and social choices. The idea of natural scarcity requiring ethical triage signaled a shift in ethical emphasis from patient care and the physician's responsibility for it to neoliberal accountancies and the promotion of research as the preeminent good. The solution to the failure of bioethics is not a new set of simplistic principles. Koch points the way to a transformed medical ethics that is humanist, responsible, and defensible.
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