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In: Penguin classics
In: Università degli studi di Verona, Dipartimento di studi finanziari industriali e tecnologici, Facoltà di economia 3
In: Notre Dame texts in medieval culture vol. 3
'Conventional' models of how the field of international political economy should engage with ethics have proposed or assumed the normative primacy of ethical principles and often sought to add reliable empirical economic analysis so that political perspectives on economic systems, institutions and practices can result. James Brassett and Christopher Holmes (2010) have criticized such approaches for overlooking the potentially violent character of ethics as a constitu- tive discourse like any other. The present article defends the conventional method against Brassett and Holmes's critique. Focusing especially on Thomas Pogge's ethics of world poverty as Brassett and Holmes's main conventionalist target, the article argues that: (i) Brassett and Holme s's understanding of 'ethics' is seriously inadequate; (ii) Pogge's 'negative duty not to harm' principle should be maintained against Brassett and Holmes's troublingly 'political' account and facile relativist critique of Pogge's ethics; (iii) Brassett and Holmes, while conceivably critical of Pogge's global level reformist solution as superficially 'neo liberal', cannot see that their own arguably valuable proposal of radical local forms of 'resistance' can coherently complete Pogge's poverty ethics and thus confirms, rather than undermines, the conventional method. Ultimately, Brassett and Holmes's post structural attempt risks being 'violent' itself for implying a renewed international moral skepticism.
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In: Studien und Texte zur Geistesgeschichte des Mittelalters Band 132
In: Late Antiquity and Medieval Studies E-Books Online, Collection 2022
This work contains the Latin text of an early medieval commentary on the first three books of Aristotle's Ethics . The commentary appears here in print for the first time, supported by an introduction considering the significance of the work and the attribution of it to the Dominican author, Robert Kilwardby (c. 1215-1279). Celano argues that the commentary represents an early phase in the reception of Aristotle's Ethics in the thirteenth century, and that Kilwardby demonstrates a perceptive understanding of the meaning of Aristotle's moral philosophy, showing its importance for the curriculum in the Arts Faculties of universities in the Middle Ages
In: Avebury series in philosophy
In: Rivista di studi politici internazionali: RSPI, Band 69, Heft 2, S. 337-338
ISSN: 0035-6611
In: Il caffè dei filosofi n. 85
In: Peripatoi Band 17
""Preface ""; ""References ""; ""List Of Contributors ""; ""1. An Introduction To Aspasius ""; ""2. Aspasian Lemmatology ""; ""3. Aspasius On Eudaimonia ""; ""4. Aspasius On Emotion ""; ""5. Il Volontario E La Scelta In Aspasio ""; ""6. Aspasius On Perfect And Imperfect Virtues ""; ""7. Aspasius On Akrasia ""; ""8. Amicizia E Â"Focal MeaningÂ" ""; ""Bibliography On Aspasius ""; ""Index Of Passages Cited ""; ""General Index ""
In: Italian modernities vol. 4
In: Premio Ricerca «Città di Firenze»
Affectivity – especially the emotions – are proved to be a key-point of ethical formation. This book aims at clarifying which thesis the neo-aristotelian Virtue Ethics hold about emotion education, by integrating philosophy of education, philosophy of emotions and moral epistemology. Virtue Ethics, compared to deontology and utilitarianism-consequentialism, offers the more appropriate framework to conceive the relations between education, emotions and ethics. The volume discusses cognitive-evaluative theories of emotions and address the anti-rationalist challenge, based on empirical evidence about how emotions impact on moral judgments. Anti-rationalism, it is argued, is incompatible with the purpose of shaping the emotions looking at our best moral reasons. Then, two Aristotelian educational theses are put forward: all the emotional dispositions – both 'positive' and 'negative' – should be cultivated, and all the emotional dispositions admit an appropriate moral form.