This article studies whether Aristotle＇s understanding of magnanimity excludes women. I examine Aristotle＇s concept of the biological, moral, and intellectual capacities of women in theory and practice. Although Ari...This article studies whether Aristotle＇s understanding of magnanimity excludes women. I examine Aristotle＇s concept of the biological, moral, and intellectual capacities of women in theory and practice. Although Aristotle＇s biology describes key differences between the sexes, it does not exclude women from magnanimity. While the ethical and political writings also note key differences between men and women, they leave the theoretical possibility of attaining magnanimity open. Practically, the lack of leadership opportunities available to actual women may hinder the development of prudence, leading to an inability to achieve complete virtue and hence magnanimity. Thus, if women are unable to be magnanimous, this is due to practical political and familial arrangements, not to innate feminine defects. This finding provides a unique argument for feminine leadership and political participation. Truly exceptional women may need to actively seek out leadership opportunities and political involvement in order to complete their virtue展开更多
The population finds more and more difficulties to assess the scope and content of political declaration especially in terms of plausibility and the real intentions of the speakers. This is especially true for the Sen...The population finds more and more difficulties to assess the scope and content of political declaration especially in terms of plausibility and the real intentions of the speakers. This is especially true for the Senegalese public who more and more loses confidence in the political class. The public tends to look at the identity of the political personality and its personal values （morality credibility） to determine what to make of his/her words. On their side, politicians also begin promoting their image through their speeches. At this level, religious ethics seems to be unanimously considered a criterion of good morality among Senegalese politicians. We will try to look through Perelman＇s theory of argumentation, which Amossy redefined, how, in order to reach the audience, politicians adapt their words to the public, and enhance principles cherished by the populations to win the battle of the image and confidence.展开更多
This paper looks for deepening the connections among peace, intercultural dialogue, and communalism in the light of Ubuntu, an ethical concept that emphasizes the alliances constructed between people and the relations...This paper looks for deepening the connections among peace, intercultural dialogue, and communalism in the light of Ubuntu, an ethical concept that emphasizes the alliances constructed between people and the relations established by them, and is seen as fundamental to the African thought of the groups that adopt Bantu languages. It develops an original exercise in diatopical hermeneutics--a methodology proposed by Raimon Panikkar, taking as the main goal to approach the Western ethical and political thought to the epistemic and ontological category of Uhuntu, recognized in the Zulu maxim umuntu n#umuntu npabantu （a person is a person through other persons）. It chooses as the basis of such study some contemporary thinkers as L^vinas, Bauman, Ramose, Chuwa, Kunene, and Nussbaum, who show a common concern with reverting a context of war and disregard of the integrity of human beings, connected to an ethics of alterity, zealous of the values of conviviality and respect for the cultural differences. It reveals the political dimension of Ubuntu and the impacts of this conception on the process of facing the problems of human rights in post Apartheid South Africa. Grounded on such transdisciplinary reflexion, it tries to point through a path to the implementation of policies for peace based on interculturality and communalism within different cultures.展开更多
Richard Rorty＇s moral finitism is based on some ideas from John Stuart Mill＇s work On Liberty. For Rorty, religious truths would be the main obstacles for the development of freedom and, at the same time, for human ...Richard Rorty＇s moral finitism is based on some ideas from John Stuart Mill＇s work On Liberty. For Rorty, religious truths would be the main obstacles for the development of freedom and, at the same time, for human happiness. Rorty introduces the concepts of contingency and literary culture to express the situation of personal moral development, stressing that our life must be seen as an endless narration. So, there is no fixed development given once and for all. Rorty＇s anticlericalism is also based on the idea that the creation of clerical institutions and hierarchies is dangerous in the sense that they pose demands which go beyond individual perspectives and make religious obligations be prior to moral ones. Nevertheless, there are some misconceptions in Rorty＇s position when he discusses the idea of moral obligation and the relationship between religion and religious institutions.展开更多
文摘This article studies whether Aristotle＇s understanding of magnanimity excludes women. I examine Aristotle＇s concept of the biological, moral, and intellectual capacities of women in theory and practice. Although Aristotle＇s biology describes key differences between the sexes, it does not exclude women from magnanimity. While the ethical and political writings also note key differences between men and women, they leave the theoretical possibility of attaining magnanimity open. Practically, the lack of leadership opportunities available to actual women may hinder the development of prudence, leading to an inability to achieve complete virtue and hence magnanimity. Thus, if women are unable to be magnanimous, this is due to practical political and familial arrangements, not to innate feminine defects. This finding provides a unique argument for feminine leadership and political participation. Truly exceptional women may need to actively seek out leadership opportunities and political involvement in order to complete their virtue
文摘The population finds more and more difficulties to assess the scope and content of political declaration especially in terms of plausibility and the real intentions of the speakers. This is especially true for the Senegalese public who more and more loses confidence in the political class. The public tends to look at the identity of the political personality and its personal values （morality credibility） to determine what to make of his/her words. On their side, politicians also begin promoting their image through their speeches. At this level, religious ethics seems to be unanimously considered a criterion of good morality among Senegalese politicians. We will try to look through Perelman＇s theory of argumentation, which Amossy redefined, how, in order to reach the audience, politicians adapt their words to the public, and enhance principles cherished by the populations to win the battle of the image and confidence.
文摘This paper looks for deepening the connections among peace, intercultural dialogue, and communalism in the light of Ubuntu, an ethical concept that emphasizes the alliances constructed between people and the relations established by them, and is seen as fundamental to the African thought of the groups that adopt Bantu languages. It develops an original exercise in diatopical hermeneutics--a methodology proposed by Raimon Panikkar, taking as the main goal to approach the Western ethical and political thought to the epistemic and ontological category of Uhuntu, recognized in the Zulu maxim umuntu n#umuntu npabantu （a person is a person through other persons）. It chooses as the basis of such study some contemporary thinkers as L^vinas, Bauman, Ramose, Chuwa, Kunene, and Nussbaum, who show a common concern with reverting a context of war and disregard of the integrity of human beings, connected to an ethics of alterity, zealous of the values of conviviality and respect for the cultural differences. It reveals the political dimension of Ubuntu and the impacts of this conception on the process of facing the problems of human rights in post Apartheid South Africa. Grounded on such transdisciplinary reflexion, it tries to point through a path to the implementation of policies for peace based on interculturality and communalism within different cultures.
文摘Richard Rorty＇s moral finitism is based on some ideas from John Stuart Mill＇s work On Liberty. For Rorty, religious truths would be the main obstacles for the development of freedom and, at the same time, for human happiness. Rorty introduces the concepts of contingency and literary culture to express the situation of personal moral development, stressing that our life must be seen as an endless narration. So, there is no fixed development given once and for all. Rorty＇s anticlericalism is also based on the idea that the creation of clerical institutions and hierarchies is dangerous in the sense that they pose demands which go beyond individual perspectives and make religious obligations be prior to moral ones. Nevertheless, there are some misconceptions in Rorty＇s position when he discusses the idea of moral obligation and the relationship between religion and religious institutions.
