France in the eighteenth century glittered, but also seethed, with new goods and new ideas. In the halls of Versailles, the streets of Paris, and the soul of the Enlightenment itself, a vitriolic struggle was being waged over the question of ownership—of property, of position, even of personhood. Those who championed man's possession of material, spiritual, and existential goods faced the successive assaults of radical Christian mystics, philosophical materialists, and political revolutionaries. The Virtues of Abandon traces the aims and activities of these three seemingly disparate groups, and the current of anti-individualism that permeated theology, philosophy, and politics throughout the period. Fired by the desire to abandon the self, men and women sought new ways to relate to God, nature, and nation. They joined illicit mystic cults that engaged in rituals of physical mortification and sexual license, committed suicides in the throes of materialist fatalism, drank potions to induce consciousness-altering dreams, railed against the degrading effects of unfettered consumption, and ultimately renounced the feudal privileges that had for centuries defined their social existence. The explosive denouement was the French Revolution, during which God and king were toppled from their thrones.

Many people have claimed that integrity requires sticking to one's convictions come what may. Greg Scherkoske challenges this claim, arguing that it creates problems in distinguishing integrity from fanaticism, close-mindedness or mere inertia. Rather, integrity requires sticking to one's convictions to the extent that they are justifiable and likely to be correct. In contrast to traditional views of integrity, Scherkoske contends that it is an epistemic virtue intimately connected to what we know and have reason to believe, rather than an essentially moral virtue connected to our values. He situates integrity in the context of shared cognitive and practical agency and shows that the relationship between integrity and impartial morality is not as antagonistic as many have thought - which has important implications for the 'integrity objection' to impartial moral theories. This original and provocative study will be of great interest to advanced students and scholars of ethics.

In a pluralistic society such as ours, tolerance is a virtue—but it doesn't always seem so. Some suspect that it entangles us in unacceptable moral compromises and inequalities of power, while others dismiss it as mere political correctness or doubt that it can safeguard the moral and political relationships we value. Tolerance among the Virtues provides a vigorous defense of tolerance against its many critics and shows why the virtue of tolerance involves exercising judgment across a variety of different circumstances and relationships—not simply applying a prescribed set of rules. Drawing inspiration from St. Paul, Aquinas, and Wittgenstein, John Bowlin offers a nuanced inquiry into tolerance as a virtue. He explains why the advocates and debunkers of toleration have reached an impasse, and he suggests a new way forward by distinguishing the virtue of tolerance from its false look-alikes, and from its sibling, forbearance. Some acts of toleration are right and good, while others amount to indifference, complicity, or condescension. Some persons are able to draw these distinctions well and to act in accord with their better judgment. When we praise them as tolerant, we are commending them as virtuous. Bowlin explores what that commendation means. Tolerance among the Virtues offers invaluable insights into how to live amid differences we cannot endorse—beliefs we consider false, actions we think are unjust, institutional arrangements we consider cruel or corrupt, and persons who embody what we oppose.

"This book offers a new take on why, in the West, the economy has become synonymous with a belief in the creation of infinite wealth. It does so by turning to the long-suppressed role played by the Catholic Church in the development of capitalism in 18th-century France. Then a dominant and highly influential power, France was rocked by intellectual tumult and confessional clashes, as well as consumer and political revolutions. The church functioned as a de facto state bank, and its clerics thought deeply and extensively about financial matters. Charly Coleman argues that these theologians' long neglected writings show a convergence of economic thought grounded in theological concepts --- what he terms "economic theology" --- whether in managing the debt of sin or marshaling the infinite wealth of divine grace. A counterpart of sorts to Max Weber's famous thesis on The Protestant Ethic and the Spirit of Capitalism, the case here is made for a distinctly Catholic ethic, one that has animated the spirit of capitalism from its inception. The influence of sacramental theory demonstrates that at its core modern economic understanding does not adhere neatly to rational action or disenchanted designs, and in ways that scholars have yet to apprehend fully. Even during the Enlightenment, a sense of the miraculous did not wither away in the cold light of calculation. Rather, it emerged anew as a faith invested in the limitless, endlessly creative expansion of the economic realm"--

Examines friendship as a moral category in the Book of Job through an Aristotelian virtue ethics perspective.

From public intellectual and professor Robert Boyers, a thought-provoking volume of nine essays that elegantly and fiercely addresses recent developments in American culture and argues for the tolerance of difference that is at the heart of the liberal tradition. Written from the perspective of a liberal intellectual who has spent a lifetime as a writer, editor, and college professor, The Tyranny of Virtue is a precise and nuanced insider’s look at shifts in American culture—most especially in the American academy—that so many people find alarming. Part memoir and part polemic, an anatomy of important and dangerous ideas, and a cri de coeur lamenting the erosion of standard liberal values, Boyers’s collection of essays is devoted to such subjects as tolerance, identity, privilege, appropriation, diversity, and ableism that have turned academic life into a minefield. Why, Robert Boyers asks, are a great many liberals, people who should know better, invested in the drawing up of enemies lists and driven by the conviction that on critical issues no dispute may be tolerated? In stories, anecdotes, and character profiles, a public intellectual and longtime professor takes on those in his own progressive cohort who labor in the grip of a poisonous and illiberal fundamentalism. The end result is a finely tuned work of cultural intervention from the front lines.

Dieses historische Buch kann zahlreiche Tippfehler und fehlende Textpassagen aufweisen. Kaufer konnen in der Regel eine kostenlose eingescannte Kopie des originalen Buches vom Verleger herunterladen (ohne Tippfehler). Ohne Indizes. Nicht dargestellt. 1887 edition. Auszug: ... A PREFACE ON THE FOUNDATION AND TRUE NATURE OF THE VIRTUE OF ABANDONMENT, TO BXPLA1N AND DEFEND Father Caussade's Doctrine. There is no truth however clear which does not become error the moment it is lessened or exaggerated; and there is no food however salutary for the soul which may not, when illapplied, become a fatal poison. The virtue of abandonment does not escape this danger; the more holy and profitable it is in itself the more serious are the dangers we risk by misunderstanding its just limits. These dangers, unfortunately, are not mere possibilities. The seventeenth century witnessed the birth of a heresy, --that of the Quietests, --which, while claiming to teach its followers perfect abandonment to God, led them into the most terrible disorders. For a time this sect wrought its ravages in the very capital of Catholicism, and put forth such specious sophistries that the pious Fenelon himself, while abhorring the practical consequences drawn from this teaching, was for a time misled by its false appearance of perfection. To preserve Father Caussade's readers from these dangers, we think it well to add to these writings a succinct exposition of the rules which should guide us in a matter so delicate. By the light of the principles jointly furnished us by reason and faith, we shall have no difficulty in determining the just limits which should mark our abandonment to divine Providence; and it will be easy for us afterwards to elucidate the points in our author's doctrine which might be wrongly interpreted. Father Caussade explains very clearly in his " Letters" the two principles which form the unalterable basis of the virtue of abandonment. First principle: Nothing is done, nothing...