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Xenophon the Athenian, who is well known as a historian and a witness of Socratic philosophy but is usually excluded from the list of classical writers on education, actually developed his own systematic thought on moral education from a social and mainly political perspective in his extant works. His discourse on moral education presents for us the view of an unusual historical figure, an innovative thinker as well as a man of action, a mercenary general and a world citizen in his age; and is therefore different from that of contemporary pure philosophers, such as Plato and Aristotle. Furthermore, as a prolific author respected in both the classical world and the early modern era, Xenophon’s doctrine on moral education greatly influences the later development of European cultural history. This thesis explores the background and content of Xenophon’s thought on moral education, as well as its application in his other literary works, which are not directly on the same topic but are indirectly influenced by it. Part 1 discusses the background which produces Xenophon’s thought on moral education. As a historian of his own age, Xenophon’s negative view of the world he lived in is fully expressed in his Hellenica; and his idea of social education organised by a competent political leader serves as a proposal to transform the disordered Greek world in his time. As a follower of Socrates, Xenophon adopts his teacher’s approach of focusing on the study of moral issues and leadership; and the need to make apology for Socrates helps to shape many heroes in Xenophon’s works into extremely pious men and beneficial moral teachers. Part 2 analyses the content of Xenophon’s thought on moral education. This idea is systematically explained in his Cyropaedia and advocated in a rhetorical and persuasive manner in his Hiero. By modern ethical standards, Xenophon’s moral education is supported by dark art of government and cannot always be justified; but this dark side is tolerable in Xenophon’s view as long as it ultimately serves for good purpose. In his Poroi and Oeconomicus, Xenophon makes a further development of his thought by confirming that the art of accumulating and using wealth is also an indispensable skill for organisers of social education. Part 3 presents the application of Xenophon’s theory of moral education in his epoch-making literary composition. His Agesilaus, which serves as a prototype for later biographies, depicts a historical figure living and acting according to the ethical principles which Xenophon sets for ideal political leaders; while his Oeconomicus, which influenced Hellenistic and Roman agricultural works greatly, attempts to bring the experience of public education into the domestic sphere. The analysis of these themes confirms that Xenophon actually established a theory of moral education, which is social, highly political but also philosophical, in his extant corpus. On the one hand, Xenophon’s theory is less profound than that of Plato or Aristotle and is sometimes superficial and occasionally self-contradictory; on the other hand, the theory is original, innovative and influential in the history of classical literature, and therefore deserves our respect and serious treatment.

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Student Number : 0215239Y - MA research project - School of Social Sciences - Faculty of Humanities / The purpose of this report is to investigate whether ethics is important to the credit insurance industry and to consider the role a code of ethics can play in helping to make better decisions. The conclusions that I reach are that ethics plays a vital role in building and sustaining a healthy credit insurance business and that a well designed and managed ethics policy is an invaluable tool in running an ethical business and in protecting the reputation and long term viability of a credit insurer. The report begins by providing - in part I - a brief outline of the major ethical theories including short reviews of the two closely related subjects of corporate governance and sustainable development. It continues by discussing the impact of ethics on business in general. I commence the heart of the report by examining in part II ethics in the credit insurance industry, by defining credit insurance and describing the special roles it plays in national and international economies. I then focus on the pertinent operational aspects of a credit insurance business, i.e. marketing and sales, underwriting, claims and reinsurance with particular reference to the role ethics can and should play in each of them. By drawing together the outcomes of these various deliberations the basic guidelines for the drafting of codes of ethics in the credit insurance industry will be developed (obviously each company has to design its own code in line with its own corporate culture, values and circumstances). Finally I attempt to show the benefits a well drafted and properly managed code can have for a credit insurer (part III).

Thesis advisor: Liane Young / Thesis advisor: James Dungan / Memory is dependent on a variety of factors from individual differences in storage capacity to cultural differences in attentional biases. While previous research has studied the effect of the intentionality of actions on memory, few have looked into how the intersection of intentionality and morality might affect memory. This study sought to examine how morality and intentionality affect participants’ ability to remember specific information about an event. Participants read six stories from a single condition in a 2 (moral/neutral) x 2 (intentional/accidental) between-subjects design. After half an hour of non-verbal distractor tasks, participants were asked to freely recall as much information as they could from the previous stories. Although we found few significant results, we did find consistent trends suggesting that moral intentional scenarios improve participants’ recall of overall memory about the event. Specifically, morality and intentionality show trends toward improving participants’ memory for information about the story’s agent, their action, and whether or not their action was done intentionally or accidentally. The lack of significance could stem from a small sample size for each condition (N=20), which did not give enough power for statistical analyses. We discuss this and other limitations, as well as future directions on how these preliminary results apply to cultural and linguistic differences in memory and how this could have important implications for eyewitness testimony. / Thesis (BA) — Boston College, 2014. / Submitted to: Boston College. College of Arts and Sciences. / Discipline: Psychology Honors Program. / Discipline: College Honors Program. / Discipline: Psychology.

The dissertation begins by discussing recent critical treatments of Nietzsche in the work of Alasdair MacIntyre and Jürgen Habermas, then gives a brief discussion of the broader scholarly reception of Nietzsche’s political thought. The body of the dissertation proceeds through the text of the Second Essay of Nietzsche’s On the Genealogy of Morals, trying to explicate his account of the origin of political society. The dissertation attempts in the first place to show that the historical narrative Nietzsche offers in the Second Essay is coherent, then to illuminate the details of his account of the rise of political society, and thus of civilized morality (what Nietzsche calls “the bad conscience”), and finally to detail the different stages in the development of the bad conscience. The dissertation lays particular emphasis on determining the relation between what Nietzsche calls ressentiment and the bad conscience. The dissertation also attempts to shed light on Nietzsche’s view of the relation between nature and political society and morality, as he expresses it both in his analysis of the bad conscience and in the somewhat more thematic discussion of this question at the beginning of the Essay.

“Cooperation” has distinct meanings in biological and moral contexts. In nature, “cooperation” is commonly equated with “altruism,” and involves an apparent fitness cost to the actor. In the moral context, it is often employed to describe the behaviour required by a particular subset of morality, namely that of distributive justice. The existence of cooperation in nature poses a difficulty for those who seek explain it in evolutionary terms. There is an analogous problem in normative moral theory of reconciling cooperative behaviour with rationality. The constraints imposed by natural selection in the former context and by rationality in the latter make explaining or justifying cooperation difficult. Insofar as the social contract tradition is concerned with articulating or justifying the terms of social cooperation, these two problems are united through the contract metaphor. I examine these two structurally similar problems through the lens of the social contract tradition. In the descriptive arena, I argue that cultural group selection provides the most plausible explanation of the emergence of altruistic behaviours in nature. In the normative context, I argue that David Gauthier’s argument for the rationality of adopting the disposition of constrained maximization provides a defensible route to reconciling morality with rationality. I draw two conclusions with respect to how these two enterprises are connected. First, I argue, contrary to many critics of an empirically informed ethics, that the descriptive and normative projects are very much dependent upon one another. Insofar as culture is required for a descriptive account of the emergence of cooperation, and to the extent that reasoning about which norms ought to govern our interactions plays a role in their transmission, our descriptive account not only leaves room for normative considerations, but in fact requires them. Second, I argue that there is a convergence in the outcomes of both the descriptive and normative projects. I show that the explanation of the existence of cooperation that I favor also provides us with an explanation of the emergence of dispositions that structurally resemble those that Gauthier defends as rational. And thus we arrive at an account that brings together rationality, evolution, and morality.

“Cooperation” has distinct meanings in biological and moral contexts. In nature, “cooperation” is commonly equated with “altruism,” and involves an apparent fitness cost to the actor. In the moral context, it is often employed to describe the behaviour required by a particular subset of morality, namely that of distributive justice. The existence of cooperation in nature poses a difficulty for those who seek explain it in evolutionary terms. There is an analogous problem in normative moral theory of reconciling cooperative behaviour with rationality. The constraints imposed by natural selection in the former context and by rationality in the latter make explaining or justifying cooperation difficult. Insofar as the social contract tradition is concerned with articulating or justifying the terms of social cooperation, these two problems are united through the contract metaphor. I examine these two structurally similar problems through the lens of the social contract tradition. In the descriptive arena, I argue that cultural group selection provides the most plausible explanation of the emergence of altruistic behaviours in nature. In the normative context, I argue that David Gauthier’s argument for the rationality of adopting the disposition of constrained maximization provides a defensible route to reconciling morality with rationality. I draw two conclusions with respect to how these two enterprises are connected. First, I argue, contrary to many critics of an empirically informed ethics, that the descriptive and normative projects are very much dependent upon one another. Insofar as culture is required for a descriptive account of the emergence of cooperation, and to the extent that reasoning about which norms ought to govern our interactions plays a role in their transmission, our descriptive account not only leaves room for normative considerations, but in fact requires them. Second, I argue that there is a convergence in the outcomes of both the descriptive and normative projects. I show that the explanation of the existence of cooperation that I favor also provides us with an explanation of the emergence of dispositions that structurally resemble those that Gauthier defends as rational. And thus we arrive at an account that brings together rationality, evolution, and morality.

The dissertation begins by discussing recent critical treatments of Nietzsche in the work of Alasdair MacIntyre and Jürgen Habermas, then gives a brief discussion of the broader scholarly reception of Nietzsche’s political thought. The body of the dissertation proceeds through the text of the Second Essay of Nietzsche’s On the Genealogy of Morals, trying to explicate his account of the origin of political society. The dissertation attempts in the first place to show that the historical narrative Nietzsche offers in the Second Essay is coherent, then to illuminate the details of his account of the rise of political society, and thus of civilized morality (what Nietzsche calls “the bad conscience”), and finally to detail the different stages in the development of the bad conscience. The dissertation lays particular emphasis on determining the relation between what Nietzsche calls ressentiment and the bad conscience. The dissertation also attempts to shed light on Nietzsche’s view of the relation between nature and political society and morality, as he expresses it both in his analysis of the bad conscience and in the somewhat more thematic discussion of this question at the beginning of the Essay.

Compared to past interpretations of empiricism and criticism, Deleuze's study of Hume in 1953, trying to develop a kind of experimental methods open to experiences. Through the reading of this book, we try to make contact between the body and the social,and the connection marked out his philosophy of ethical implications.Besides, the body-social issues also pointed out that the insufficiency of Hume¡¦s philosophy for deleuze and his further philosophical apprenticeship path.Then we will discuss how Deleuze read hume,and Hume's own style of expression, how it showed a kind of multiplicity and its constitution.