Moral Education and Emotional Lying
There is a long tradition, fathered by Aristotle and recurring like some recessive gene in recent virtue theorists, that holds that the emotions, like acts, must be 'trained'. Consider the following:
[In Beckett's portrayal,] "Emotions are not feelings that well up in some natural and untutored way from our natural selves, that they are, in fact, not personal or natural at all, that they are, instead, contrivances, social constructs. We learn how to feel, and we learn our emotional repertoire. We learn emotions in the same way that we learn our beliefs — from our society." (Nussbaum 1990, p287)
"Emotions, in Aristotle's view, are not always correct, any more than beliefs or actions are always correct. They need to be educated and brought into harmony with a correct view of the good human life ... with regard to both passions and actions". (Nussbaum 1994, p96)
"Developing moral character ... requires training and developing passions and patterns of desire, choice, and emotion." (Stocker, 1980)
According to Stuart Hampshire's 'second theory' in Two Theories of Morality (Oxford, 1977), Aristotle's proponent asserts that "one's childhood morality needs civilizing adjustment". (quoted by Stevens, p.6)
"If [moral] education does not revolve around issues such as what to fear, what to be angry about, ... I do not know what it is. ... As Aristotle perceived, we are concerned with ... the education of the emotions." (Williams 1973, p225)
Rorty (1980b), following Aristotle, also holds that emotions are learned.
Now, it is clear that people can be trained to exhibit 'appropriate' emotions at the 'appropriate' time and to the 'appropriate' degree, or they learn to do so in...
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...d. Explaining Emotions. Berkeley, 1980.
(Rorty 1980b) Rorty, Amélie Oksenberg. "Introduction". Pages 1-7 in Rorty (1980a).
(Stevens 1981) Stevens, Rex P. Kant on Moral Practice. Mercer University Press, Macon, Ga., 1981.
(Stocker 1980) Stocker, Michael. "Intellectual Desire, Emotion, and Action". Pages 323-338 in Rorty (1980a).
(Williams 1973) Williams, Bernard. "Morality and the Emotions". Pages 207-229 in Problems of the Self (Cambridge, 1973).
(Williams 1981) Williams, Bernard. "Moral Luck", pages 20-39 in Moral Luck. Cambridge University Press, 1981.
(Williams 1993) Williams, Bernard. "Moral Luck: A Postscript", in Statman, Daniel, ed. Moral Luck. Albany: State University of New York Press, 1993; reprinted in Williams (1995), pages 241-247.
(Williams 1995) Williams, Bernard. Making Sense of Humanity. Cambridge University Press, 1995.
The company that I chose to research for my company profile paper is on the clothing store Francesca’s. Francesca’s is a boutique like store that contains different women’s fashion trends that range from clothing, jewelry, and shoes. Francesca’s also offers specialty items and gifts that include candles, wall art, and gag gifts (Coltrin, 2010). The reason I chose Francesca’s for this project is because this store interests me. I first started shopping at this store when I was about sixteen years old. The store quickly became very popular for my friends and I as the store offered something that we had never seen before; boutique items for reasonable prices. Francesca’s is becoming increasingly popular among women of all ages that are looking for fashionable one-of-a-kind items without breaking the bank.
Zheng, P. (2009). A comparison of FDI determinants in China and India. Thunderbird International Business Review, 51(3), 263-279. doi:10.1002/tie.20264
Morgan, Michael L., ed. Classics of Moral and Political Theory. 3rd Edition. Indianapolis. Hackett, 2001.
Two of the three respondents referred to themselves as fans of the Grammy-winning singer saying that they loved her voice. Henry Jenkins described a fan as a person, not being a regular viewer of a particular program, but by translating that viewing into some type of cultural activity, by sharing feelings and thoughts about the program’s content with friends, by joining a community of other fans who share common interests. The three respondents admitted that they were not part of any community with other fans of Beyoncé. Instead two of them said they simply liked the music, but were not “die-hard” fans while the third respondent said he was ‘not really’ a fan, although he like another one of her songs very much.
The long-term care system consists of an integrated continuum of many institutional and non-institutional providers who deliver extended care when needed. Long-term care providers deliver a variety of care to individuals with chronic, mobility and/or cognitive impairments/limitations. These providers include: nursing facilities, sub acute care, assisted living, residential care, elderly housing options and community based adult services (Pratt, 2010). A great majority of these providers are already taking care of the many baby boomers that are present today and will be present in the future. “Baby boomers” are individuals who were born between the years 1946-1964. Since 2011, every day 10,000 baby boomers turn 65 years old (Pratt, 2010). This
...ents’ primary focus should be on what their major requires of them before graduating. The time spent taking General Education classes could be time spent interning for a dream job, working to pay for college or taking required classes. General Education courses cause more stress and empty pockets amongst college students and families.
The case of moral luck was introduced by Williams Bernard and developed by Thomas Nagel in their articles respectively. Both raised the question whether luck can influence the judgment of morality. In this essay, the definition of moral luck and four kinds of moral luck by Williams and Nagel will be discussed through several case examples, and then followed with some arguments from Judith Andre, Donna Dickenson and David Enoch and Andrei Marmor who disagree with the concept of moral luck.
No Author. (2000). ACLI Studies Focus Attention on Baby Boomers' Long-Term Care Needs. Association Management, 52 (10), 26.
Morgan, Michael L., ed. Classics of Moral and Political Theory. 5th ed. Indianapolis: Hackett Publishing Company, 2011.
Kant, Immanuel. Groundwork of the Metaphysic of Morals, Trans. H.J. Paton, New York: Harper and Row, 1964, 127.
Within the health care arena there is a growing concern about the needs of the elderly.
In the Healthcare Delivery & Organization aspect of society, Delivery Systems plays an important role, and one such one is Long-Term Care. Long-Term Care (LTC) which is also called custodial care is a diversity of services which help to meet the non-medical and medical aspects of human beings who have a need with a chronic illness or disability who cannot take care of themselves for long periods (Barton, 2009). Long-term care can involve providing custodial and non-skilled care, such as giving assistance with normal daily tasks. Long-Term Care’s diversity can be provided at home, in the community, nursing homes or assistant living facilities. People of any age, and gender may need long-term care, even though it is more common when dealing
Overvold, Mark C. "Morality, Self-Interest, and Reasons for Being Moral." Philosophy and Phenomenological Research 44.4 (1984): 493-507. JSTOR. Web. 6 Mar. 2014.
In the year 2007, China and India ranked first and second respectively in the list of ideal foreign direct investment (FDI) destinations, according to A T Kearney, a global strategic management consulting firm (The Press Trust of India Limited, 2007a). The two nations, because of their similarities in geopolitical, economic and demographic aspects, are often compared with each other. To determine which one is more attractive for businesses to expand to, this essay will examine the business environment of both countries from the following perspectives: political/legal, economic, socio-cultural and technological.
Aristotle in his virtue ethics states that a virtuous individual is someone with ideal traits. These characteristic traits normally come from an individual’s innate tendency but should be cultivated. After they are cultivated, these character traits supposedly become stable in an individual. Moral consequentilaists and deontologists are normally concerned with universal doctrines that can be utilized in any situation that requires moral interpretation. Unlike these theorists, Aristotle’s virtue ethics are concerned with the general questions such as “what is a good life”, “what are proper social and family values”, and “how should one live” (Bejczy 32). Aristotle developed his virtue ethics based on three central principles; eudaimonia, ethics of care, and agent based theories. Eudaimonia stipulates that virtues can be seen in the way an individual flourishes; flourishing under this concept refers to one’s ability to perform their functions with distinct accuracy (Bejczy 33).