Medical education serves to teach students how to think and act as future physicians. Doing so successfully requires supporting learners' acquisition of clinical skills and knowledge, but also ...attending to their character education and virtue development. The arts and humanities are widely embraced as a fundamental component of a complete medical education. While not frequently touted as a useful pedagogical tool for teaching character and virtue, we argue the integration of arts-based activities into medical education can promote virtue development. In this article, we use the virtues framework from the Jubilee Centre for Character and Virtues at the University of Birmingham to review existing empirical studies of arts-based programs for each of these virtue domains of intellectual, moral, civic, and performance virtues. Learners may benefit from further exploration-both conceptual and empirical-of how the arts can scaffold character development in medical education.
Epistemology Sosa, Ernest
2017, 2017., 20170117, 2017-01-17, Letnik:
18
eBook
In this concise book, one of the world's leading epistemologists provides a sophisticated, revisionist introduction to the problem of knowledge in Western philosophy. Modern and contemporary accounts ...of epistemology tend to focus on limited questions of knowledge and skepticism, such as how we can know the external world, other minds, the past through memory, the future through induction, or the world's depth and structure through inference. This book steps back for a better view of the more general issues posed by the ancient Greek Pyrrhonists. Returning to and illuminating this older, broader epistemological tradition, Ernest Sosa develops an original account of the subject, giving it substance not with Cartesian theology but with science and common sense.
Descartes is a part of this ancient tradition, but he goes beyond it by considering not just whether knowledge is possible at all but also how we can properly attain it. In Cartesian epistemology, Sosa finds a virtue-theoretic account, one that he extends beyond the Cartesian context. Once epistemology is viewed in this light, many of its problems can be solved or fall away.
The result is an important reevaluation of epistemology that will be essential reading for students and teachers.
In her 2006 book, The Bourgeois Virtues, economist and philosopher Deirdre McCloskey argued that what fundamentally drives economic development and growth is not so much government intervention or ...unrestricted libertinism but a set of “bourgeois virtues” that celebrates classical liberalism while powering the innovation that gave rise to modern economies. Drawing on the seven virtues proposed by St. Thomas Aquinas, McCloskey discusses the ways in which each virtue interfaced with the other six and their critical roles in the history of economic development. This article builds on her insights by making two moves. McCloskey, a skeptic of neo-institutional philosophies, does not consider significantly virtue’s application to commercial organizations. I argue, however, that these ideas do matter to the organization and operation of businesses and similar institutions. In fact, I suggest that the ideology and ethics of institutions function as part of a dialectical conversation between the institutional “ontology” that forms the moral character of its members and those members, who, in turn, (re)form the institution’s ethics. Second, if institutions can embody virtues, how the cardinal virtues—prudentia, temperantia, fortitudo, and iustitia—figure institutionally is not difficult. More challenging is how the theological virtues—love, faith, and hope—which seem to apply to individuals, can apply. Thus, this article argues for how these virtues can be embodied in business organizations, concluding that such a framework allows for a “trinitarian” understanding of the economy as a perichoretic dynamic between the consumer, business organizations, and political/legal structures. In doing so, it criticizes and provides a way out of prevailing political dynamics that often pit individual freedom against institutions.
The moral and civic dimensions of personal character have been widely recognized and explored. Recent work by philosophers, psychologists, and education theorists has drawn attention to two ...additional dimensions of character: intellectual character and “performance” character. This article sketches a “four-dimensional” conceptual model of personal character and some of the character strengths or “virtues” proper to each dimension. In addition to exploring how the dimensions of character are related to each other, the article also examines the implications of this account for character education undertaken in a youth or adolescent context. It is argued that “intellectual character education,” which emphasizes the development of intellectual virtues like curiosity, open-mindedness, and intellectual courage, is an underexplored but especially promising approach in this context. The relationship between intellectual character education and traditional character education, which emphasizes the development of moral and civic virtues like kindness, generosity, and tolerance, is also explored.
This conceptual article advances a virtues-based approach to developing good leaders and good leadership. Virtue and discrete virtues are gaining traction within leadership scholarship, but there ...remains a lack of clarity regarding exactly what virtue is and precisely how virtues inform leadership. To address this, we articulate a clear conceptualization of how virtue informs good leadership in multiple domains. We also elucidate five synergisms of virtues-based leadership development, including how a virtues approach accounts for leadership effectiveness and ethics; how virtue and leadership are both learnable; the relationship between virtues, character, and leadership; the unity and universality of virtue; and how virtue serves as the linchpin between the individual and the common good. Three trajectories for virtues-based leadership development are described. This article has implications for the study and practice of developing good leaders(hip). Limitations and future research directions are discussed.
Must We Love Epistemic Goods? Crerar, Charlie
The Philosophical quarterly,
10/2021, Letnik:
71, Številka:
4
Journal Article
Recenzirano
It is widely held that for an agent to have any intellectual character virtues, they must be fundamentally motivated by a love of epistemic goods. In this paper, I challenge this ‘strong motivational ...requirement’ on virtue. First, I call into question three key reasons offered in its defence: that a love of epistemic goods is needed to explain the scope, the performance quality, or the value of virtue. Secondly, I highlight several costs and restrictions that we incur from its acceptance. In so doing, I show that my titular question is more than just a question about the nature of virtuous motivation or the structure of intellectual virtue. Ultimately, it is a question about the very function of virtue epistemology itself.
During a 3-year, 8-nation journey, Michael Ignatieff found that while human rights is the language of states and liberal elites, the moral language that resonates with most people is that of everyday ...virtues: tolerance, forgiveness, trust, and resilience. These ordinary virtues are the moral system of global cities and obscure shantytowns alike.
On what I will call the standard view, the distinction between the moral and the epistemic realms is both psychologically and conceptually prior to the distinction between any two given virtues. This ...widespread view supports the claim that there are moral and intellectual (or epistemic) virtues. Call this the fundamental distinction. In this paper, I raise some questions for both the standard view and the fundamental distinction, and I propose an alternative view on which virtues regain priority over the moral/epistemic divide. I suggest understanding them as normatively complex, distinctive sensitivities to both theoretical and practical reasons.
The urgent need for solutions to critical environmental challenges is well attested, but often environmental problems are understood as fundamentally collective action problems. However, to solve ...these problems, there is also a need to change individual behavior. Hence, there is a pressing need to inculcate in individuals the environmental virtues - virtues of character that relate to our environmental place in the world. We propose a way of meeting this need, by the judicious, safe, and controlled administration of "classic" psychedelic drugs as a form of moral bio-enhancement. Recent evidence shows that psychedelics can be given safely in controlled environments, and can induce vivid experiences of unity and connectedness. These experiences, in turn, can durably increase feelings of nature-relatedness and pro-environmental behaviors. Therefore, we argue that responsible psychedelic use can reliably catalyze the development of a key environmental virtue known as living in place. This is a "master environmental virtue" that subsumes the qualities of respect for nature, proper humility, and aesthetic wonder and awe. Our account advances the environmental virtues debate by introducing a relevant practical proposal, and advances the psychedelic moral enhancement debate by providing a much-needed conceptual framework.
