Thesis (M.A.)--Catholic Theological Union at Chicago, 1998. / Vita. Includes bibliographical references (leaves 80-82).

Especialmente em EN III, Aristóteles dedicou-se a apresentar os elementos que compõem uma teoria da ação. Tal teoria se encontra detalhada no quadro amplo do que se entende por responsabilidade moral e requer a investigação do raciocínio prático implicado nas ações humanas, que é efetivado na escolha deliberada. A ação é sempre aberta aos contrários sendo, portanto, indeterminada, e será voluntária se o princípio motor estiver no agente e as circunstâncias forem conhecidas. Entretanto, nem toda ação voluntária é deliberada, como nos casos em que se age por ímpeto, de modo passional, mas toda escolha deliberada é voluntária. Mas, onde se situa, propriamente, a responsabilidade moral? Basta a voluntariedade da ação ou é necessário que haja deliberação e escolha? Esta pesquisa busca entender tais questões e a relação que há entre a teoria da ação e a virtude, em uma tentativa de melhor compreender os elementos que balizam a tomada de decisão e, em específico, a tomada de decisão no âmbito da gestão empresarial. Para tanto, há que se investigar a importância do bem humano supremo, a felicidade, além da importância da educação correta dos desejos na construção do bom hábito e na verificação das condições de construção da virtude perfeita. O caminho percorrido inclui a análise da motivação das ações e as justificativas para cada etapa na evolução do agente em busca da sua formação na direção da virtude perfeita, que se manifestará nas ações voluntárias, deliberadamente escolhidas. Na busca dos objetivos traçados para esta dissertação, esteve presente um dos preceitos de grande importância em Aristóteles: a atenção à precisão e clareza cabíveis em cada investigação, de acordo com a natureza do objeto investigado. A responsabilidade moral, em Aristóteles, é possível de ser identificada na conjugação das ações praticadas com a disposição de caráter do agente, o que inclui não só a contingência e a circunstância, mas também algo mais complexo, que é justamente o resultado do desenvolvimento pessoal dos potenciais humanos, fruto da soma do que foi apreendido pelo mesmo durante uma vida de aprendizado. / Submitted by Ana Guimarães Pereira (agpereir@ucs.br) on 2016-06-27T16:50:58Z No. of bitstreams: 1 Dissertacao Marcel Andre Molon.pdf: 1459185 bytes, checksum: 3293dd44a71234cc5e70934c87ebcfa3 (MD5) / Made available in DSpace on 2016-06-27T16:50:59Z (GMT). No. of bitstreams: 1 Dissertacao Marcel Andre Molon.pdf: 1459185 bytes, checksum: 3293dd44a71234cc5e70934c87ebcfa3 (MD5) Previous issue date: 2016-06-27 / Especially on EN III, Aristotle devoted himself to present the elements for a theory of action. Such a theory is detailed in the broad picture of what is meant by moral responsibility and requires an investigation of practical reasoning in human actions, which is effective at the deliberate choice. The action is always opened to the contraries and therefore undetermined, and will be voluntary if the principle is in the agent and the circumstances are known. However, not all voluntary action is deliberated, as in cases where the action is based on impulse or passion, but all deliberated choice is voluntary. Moreover, one question arises: where is it placed the moral responsibility itself? Would it be enough the willingness of the action or is it necessary deliberation and choice? This research seeks to understand these issues and the relation between the theory of action and virtue, in an attempt to better understand the elements that guide decision-making and, in particular, decision-making in the context of business management. Therefore, it is necessary to investigate the importance of the supreme human good, happiness, and the relevance of proper education of desires on the way of building the good habit and the conditions for perfect virtue. The path taken in this research includes the analysis of the motivation for actions and the justifications for each step in the evolution of the agent in its searching for perfect virtue, which will manifest itself in voluntary and deliberated chosen actions. In pursuit of the goals set for this thesis, one of the very important principles in Aristotle is in place: the constant attention of the accuracy and appropriate clarity in each investigation, according to the nature of the investigated object. Moral responsibility in Aristotle, it is possible to be identified in the combination of the actions taken by the character disposition of the agent, which includes not only the contingency and circumstance, but also a more profound subject, which is, precisely, the result of personal development of personal potentials, as a result of a lifetime of learning summed up.

Especialmente em EN III, Aristóteles dedicou-se a apresentar os elementos que compõem uma teoria da ação. Tal teoria se encontra detalhada no quadro amplo do que se entende por responsabilidade moral e requer a investigação do raciocínio prático implicado nas ações humanas, que é efetivado na escolha deliberada. A ação é sempre aberta aos contrários sendo, portanto, indeterminada, e será voluntária se o princípio motor estiver no agente e as circunstâncias forem conhecidas. Entretanto, nem toda ação voluntária é deliberada, como nos casos em que se age por ímpeto, de modo passional, mas toda escolha deliberada é voluntária. Mas, onde se situa, propriamente, a responsabilidade moral? Basta a voluntariedade da ação ou é necessário que haja deliberação e escolha? Esta pesquisa busca entender tais questões e a relação que há entre a teoria da ação e a virtude, em uma tentativa de melhor compreender os elementos que balizam a tomada de decisão e, em específico, a tomada de decisão no âmbito da gestão empresarial. Para tanto, há que se investigar a importância do bem humano supremo, a felicidade, além da importância da educação correta dos desejos na construção do bom hábito e na verificação das condições de construção da virtude perfeita. O caminho percorrido inclui a análise da motivação das ações e as justificativas para cada etapa na evolução do agente em busca da sua formação na direção da virtude perfeita, que se manifestará nas ações voluntárias, deliberadamente escolhidas. Na busca dos objetivos traçados para esta dissertação, esteve presente um dos preceitos de grande importância em Aristóteles: a atenção à precisão e clareza cabíveis em cada investigação, de acordo com a natureza do objeto investigado. A responsabilidade moral, em Aristóteles, é possível de ser identificada na conjugação das ações praticadas com a disposição de caráter do agente, o que inclui não só a contingência e a circunstância, mas também algo mais complexo, que é justamente o resultado do desenvolvimento pessoal dos potenciais humanos, fruto da soma do que foi apreendido pelo mesmo durante uma vida de aprendizado. / Especially on EN III, Aristotle devoted himself to present the elements for a theory of action. Such a theory is detailed in the broad picture of what is meant by moral responsibility and requires an investigation of practical reasoning in human actions, which is effective at the deliberate choice. The action is always opened to the contraries and therefore undetermined, and will be voluntary if the principle is in the agent and the circumstances are known. However, not all voluntary action is deliberated, as in cases where the action is based on impulse or passion, but all deliberated choice is voluntary. Moreover, one question arises: where is it placed the moral responsibility itself? Would it be enough the willingness of the action or is it necessary deliberation and choice? This research seeks to understand these issues and the relation between the theory of action and virtue, in an attempt to better understand the elements that guide decision-making and, in particular, decision-making in the context of business management. Therefore, it is necessary to investigate the importance of the supreme human good, happiness, and the relevance of proper education of desires on the way of building the good habit and the conditions for perfect virtue. The path taken in this research includes the analysis of the motivation for actions and the justifications for each step in the evolution of the agent in its searching for perfect virtue, which will manifest itself in voluntary and deliberated chosen actions. In pursuit of the goals set for this thesis, one of the very important principles in Aristotle is in place: the constant attention of the accuracy and appropriate clarity in each investigation, according to the nature of the investigated object. Moral responsibility in Aristotle, it is possible to be identified in the combination of the actions taken by the character disposition of the agent, which includes not only the contingency and circumstance, but also a more profound subject, which is, precisely, the result of personal development of personal potentials, as a result of a lifetime of learning summed up.

There is a need for virtuous leaders that have a sound moral compass that guide their actions and decisions towards good and honourable outcomes. In particular, the current research study responded to a call in literature to address an African context perspective of virtuous leadership. Based on this, the aim was to formulate a theoretical conceptualisation of virtuous leadership that was grounded in an African contextual perspective to develop and validate a Virtuous Leadership Scale (VLS). The current research study was a descriptive research design with a cross-sectional approach. Secondary quantitative data and primary qualitative and quantitative data was utilised by means of convenience sampling strategy and snowball technique. A realised sample for the secondary quantitative data (n = 193) and the primary quantitative data (n = 72) was collected from the general working population. A conceptual/theoretical model of virtuous leadership was proposed, which captured seven virtues that encompassed an African contextual perspective: 1) courage; 2) humanity; 3) humility; 4) integrity; 5) justice; 6) prudence; and 7) temperance. Based on this model, items were generated and analysed prior to the development of the VLS. Exploratory Factor Analysis confirmed the unidimensionality of each virtue subscale. Utilising Confirmatory Factor Analysis, the measurement model was found to be a good fit. Furthermore, empirical evidence of reliability, discriminant and convergent validity was found, however, predictive validity was not supported. The current research study developed a valid and reliable scale that measures the virtuous leadership construct. There are limitations, recommendations and theoretical contributions discussed.

Thesis advisor: Brian Dunkle / Thesis advisor: Catherine M. Mooney / Every generation encounters moral problems. Thus, designing an ethical standard or a moral guide for any generation has been a major concern for great minds who believe in a genuine pursuit of happiness through virtuous life. Ancient philosophers like Socrates, Plato, Aristotle, and the Stoics debated on this in their time by acknowledging essential virtues such as wisdom, courage, justice, and temperance as moral principles. Marcus Aurelius Cicero followed the moral principles of these ancient Greek philosophers and, to encourage young Romans aspiring for leadership positions, wrote a book titled De Officiis, a handbook on duty and responsibility. Ambrose of Milan, a statesman turned churchman, who also studied the pagan virtues of these Greek philosopher and the work of Cicero, wrote De Officiis Ministrorum, a handbook on duty for clergy, religious, and Christians of his diocese. Ambrose adopted and adapted the pagan virtues into Christian virtues. The virtues of prudence and courage are critical virtues among the cardinal virtues that Ambrose analyzed in his work using biblical exemplars as models for Christians of his time. The current situation in Nigeria needs a reconsideration as corruption and other moral vices have occupied the central stage in Nigeria. Highlighting Ambrose's virtue theory and teaching on prudence and courage as part of daily catechesis and homily will be necessary for the development of moral consciousness and values among the Christians and non-Christians in Nigeria. This work traces the historical development of virtue theory from ancient times to the time of Ambrose. It uses historical analysis to bring forward the Christian virtues taught by Ambrose and their exemplars, and argues for emulation of these tremendous biblical exemplars and suggests modern and local exemplars from the Nigerian perspective and Africa at large. / Thesis (STL) — Boston College, 2023. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

Made available in DSpace on 2015-03-04T21:02:09Z (GMT). No. of bitstreams: 0 Previous issue date: 29 / Nenhuma / O presente trabalho tem por objetivo apresentar a ética das virtudes de Aristóteles. Partindo de alguns pressupostos como a classificação do conhecimento, a concepção antropológica do homem como um animal racional político, pretende-se apresentar as virtudes éticas e dianoéticas como o meio para chegar-se à felicidade, ou eudemonia (euvdaimoni,a). Será enfatizado o aspecto racional da ética de Aristóteles, sobretudo pela prudência como um elemento essencial para a vida virtuosa. A prudência embora seja uma virtude intelectual, é imprescindível para o êxito da virtude moral, pois para ser virtuoso o homem deve ser prudente, e para ser prudente ele deve necessariamente ser virtuoso. A ética de Aristóteles e toda a sua filosofia é caracterizada pelo finalismo da razão. Esse finalismo da razão é a teleologia que será identificada como o bem. Por fim apresentar-se-á a felicidade, ou o bem supremo, que as pessoas procuram conquistar por alguma das quatro formas de vida, ou seja a vida em busca da riqueza, do praze / The objective of this work is to present the Ethics of Virtues from the greek philosopher Aristotle. According to some presuppositions like the classification of knowledge, the anthropological conception of man as a rational and political animal, it intends to present the ethical and intellectual virtues as the means to arrive to happiness or eudaemonia. It will be stressed the rational aspects of Aristotle’s Ethics, specially prudence as an essential element of virtuous life. Prudence, although being an intellectual virtue, is indispensable to the success of moral life, because to be virtuous man must be prudent and to be prudent he has necessarily to be virtuous. Finally, the four ways of life and happiness of the Aristotelian teleology will be presented emphasizing that contemplation is life’s perfect form. Some paradoxes of Aristotle’s Ethics will be appointed, and then some final conclusions will be presented.

<p>The study of character strengths is a promising new approach available to positive psychology in its campaign to focus on the positive aspects of people, work and society, and encourage individuals to thrive in all aspects of their lives. Character strengths have been linked to satisfaction with life, but no previous work has investigated <em>how</em> these positive aspects of individuals lead to greater life satisfaction. The current work investigates how different combinations of character strengths, termed strength profiles, predict the use of two emotion regulation strategies, cognitive reappraisal and emotional suppression. Also investigated was the ability of these strength profiles to predict associative creativity, positive and negative affect, and life satisfaction.</p> <p>A sample of 205 students was used. Participants completed the Virtues in Action survey of character strengths, Positive and Negative Affect Schedule, Satisfaction with Life Scale and Emotion Regulation Questionnaire. An experimental design was employed to investigate the effects of positive and negative emotions on performance on a task requiring associative creativity, the Remote Associates Test. Furthermore, the relationship between character strengths and emotion regulation strategy was investigated.</p> <p>Character strengths predicted cognitive reappraisal as a preferred method of emotion regulation. Character strengths also positively predicted positive affect, negatively predicted negative affect, and were positively associated with satisfaction with life. Additionally, cognitive reappraisal mediated the relationship between a profile designed to up-regulate positive emotions and self-reports of positive emotions.</p> <p>Results were compared for the proposed strength profiles and Peterson and Seligman's (2004) original six virtues. Differences in predictive ability between the strength profiles and virtues are highlighted. Finally, theoretical and practical implications and future research directions are suggested.</p> / Doctor of Philosophy (PhD)

<p><p>Most of the literature explores ethics through the concept of Corporate Social Responsibility, but little is written on Virtue-Ethics; in the sense of an individualistic quest towards human values and virtues. This Report “innovates” in the sense that it explores the concept of aestheticism when applied to business practices.</p><p>Different metaphors about theatre, and music such as songs and jazz, serve to illustrate how businesses can add an aesthetic touch to the organisational life. Followers become supporters, and the leader does not control but inspire her audience.</p><p>The concept of aestheticism is further analysed in view of the current economic environment; hoping for a growing awareness on the need to shift towards a new style of leadership, that would imply greater sense of individual responsibility.</p></p>

<p>Did the early Pentecostals regard themselves as servants to the wider church, bearers of the gifts of the Spirit, sent to bring a renewed focus on love, unity, holiness, and justice to all parts of the church? Or did they see themselves as the only true believers in the midst of apostates, heretics, and reprobates? What can be found among the early Pentecostals, as a people whose primary self-identity was as a people of the Spirit, that carried the Spirit's mission forward in unique or significant ways? Can the loss of such practices help explain the decline of the Pentecostal movement? Narrating the Pentecostal movement through the lens of the Spirit's mission to the world is an attempt to give a normative account of Pentecostal liminality, to describe certain communitas commitments as ones that gave rise to the movement and propelled it forward. This study describes in detail how this understanding itself came to be something else, something quite damaging. Still, the general principle was that the Holy Spirit comes in power and blesses work that aligns with the Spirit's own mission. That is the primary presupposition at work here as well, that through understanding the mission of the Holy Spirit, we may find ways to align ourselves with that mission, to co-labor with the Spirit by privileging the liminal moment. Implicit in this claim is the denial that such alignment is automatic, guaranteed, or even self-sustaining. The argument here is that the incompatibility of the Pentecostal ethos represented by these communal commitments with the uncritical acceptance of evangelical-fundamentalist theological accounts on the part of the second and third generation Pentecostals resulted in a loss of what constituted the Pentecostal movement as such. This dissertation begins with an exegesis of John 16.8-11 in an effort to articulate Pentecostal ethics in terms of participation in the Spirit's mission of convincing the world with regard to sin, righteousness, and power. The conclusions of this exegesis are that the entire world is in view throughout this passage; that the Spirit convicts all with regard to sin, defined as not believing in Jesus, righteousness, defined as following Jesus' example in a life of holiness, and power, defined as the Spirit's judgment on all forms of power that are self-aggrandizing as opposed to the cruciform mode of authority that must characterize the Christian life; and that the Spirit accomplishes this convincing work primarily through the life of the communitas the Spirit forms, embodies, and empowers. These results are then carried to the Pentecostal movement in its earliest instantiation and as it exists as a Christian subculture today, asking what Pentecostal liminality might look like, if the rubric of the Spirit's mission to the world is applied as a moment we are to participate in enduringly.</p> / Dissertation

The manuscript of the medieval morality play The Castle of Perseverance contains an illustration commonly understood as the earliest example of a medieval stage plan. Yet The Castle is an allegory, an extended metaphor, the meaning of which comes from the exegetical tradition. Medieval drama is didactic, and education, like exegesis and metaphor, operates on many levels. The Castle plays on the meaning of play: to read it solely as a play is to read merely the first level of meaning. This thesis considers The Castle not in its usual dramatic context but in that of devotional literature: specifically, exegesis, mysticism, and the monastic practice of lectio divina, divine reading. It focuses on the text and diagram as the verbal and visual illustration of classical and biblical metaphors: among these, the pilgrimage of life, the castle of the mind, the treasure chest of the heart, and the river of the soul. Gregory the Greats Moralia in Job is discussed as the likeliest source of the metaphors found in The Castle; the Moralia serves as an exemplar of allegory as a systematic metaphor and a metaphoric system. The Castle allegorizes and actualizes an abstraction, the process of temptation; depicting the mind as a stage on which players become prayers. Morality plays concern the ethics of salvation: one is the sum of ones choices. Thus, the manuscripts goal is to foster contemplation or Christian Socratism, the examination of conscience, as a prerequisite to salvation and the mystical union with God.