Incorporating various perspectives on the Japanese notion of virtue, Alternative Virtues investigates and expands our current understanding of virtue and presents a foundational case study of an alternative approach to virtues. The study of virtue has long been dominated by Western (i.e., Christian) and far-Eastern (i.e., Confucian) points of view. However, Japanese thinkers and scholars have struggled with these traditions. The rise of cultural intermingling with these traditions has created a unique code of values in Japan, which have grown from their own historical and cultural sources other than the Christian and Confucian traditions. Viewed through the filter of Japanese history and culture as well as focusing on different contexts in Japan, the book investigates both moral and epistemic virtues. Discussing the theoretical and practical implications that such alternative virtues may have on our lives, this book will contribute to reforming the current research trends in virtue theory and encouraging the wider public to consider the notion of virtue from a fresh perspective. Due to the content and scope of the book, it will appeal to a variety of readers– both locally and internationally–interested not only in Japanese historical, cultural, and philosophical investigations of virtues but also in learning more about alternative perspectives on virtues. This readership includes scholars and university students (both undergraduate and postgraduate) in the fields of philosophy, history, cultural studies, moral psychology, and education.

When Michael Dukakis accused George H. W. Bush of being the "Joe Isuzu of American Politics" during the 1988 presidential campaign, he asserted in a particularly American tenor the near-ancient idea that lying and politics (and perhaps advertising, too) are inseparable, or at least intertwined. Our response to this phenomenon, writes the renowned intellectual historian Martin Jay, tends to vacillate—often impotently—between moral outrage and amoral realism. In The Virtues of Mendacity, Jay resolves to avoid this conventional framing of the debate over lying and politics by examining what has been said in support of, and opposition to, political lying from Plato and St. Augustine to Hannah Arendt and Leo Strauss. Jay proceeds to show that each philosopher’s argument corresponds to a particular conception of the political realm, which decisively shapes his or her attitude toward political mendacity. He then applies this insight to a variety of contexts and questions about lying and politics. Surprisingly, he concludes by asking if lying in politics is really all that bad. The political hypocrisy that Americans in particular periodically decry may be, in Jay’s view, the best alternative to the violence justified by those who claim to know the truth.

With its focus on intellectual virtues and their role in the acquisition and transmission of knowledge and related epistemic goods, virtue epistemology provides a rich set of tools for educational theory and practice. In particular, characteristics under the rubric of "responsibilist" virtue epistemology, like curiosity, open-mindedness, attentiveness, intellectual courage, and intellectual tenacity, can help educators and students define and attain certain worthy but nebulous educational goals like a love of learning, lifelong learning, and critical thinking. This volume is devoted to exploring the intersection between virtue epistemology and education. It assembles leading virtue epistemologists and philosophers of education to address such questions as: Which virtues are most essential to education? How exactly should these virtues be understood? How is the goal of intellectual character growth related to other educational goals, for example, to critical thinking and knowledge-acquisition? What are the "best practices" for achieving this goal? Can growth in intellectual virtues be measured? The chapters are a prime example of "applied epistemology" and promise to be a seminal contribution to an area of research that is rapidly gaining attention within epistemology and beyond.

This volume contains 15 eye-opening essays which probe the assumptions and values - ethical, intellectual, social, aesthetic, and inevitably political - of what Bloom has found to be the most complicated, challenging, and satisfying aspects of her loves and labours.

Bring compassion, generosity, and kindness into your home with this essential interfaith parenting guide to raising kids in a virtuous and spiritual household, with week-by-week strategies for living your best lives. The most important job parents have is to pass basic virtues on to their children, and this invaluable book is designed to help make that job a little easier. Compiled by The Virtues Project, an international organization dedicated to inspiring spiritual growth in young and old alike, this multicultural, interfaith handbook shows parents and teachers how to turn words into actions and ideals into realities. Drawn from the world’s religions, the 52 virtues included here—one for each week of the year—nurture togetherness in family life. The simple strategies, which explain what a virtue is, how to practice it, and signs of success, will engage children of all ages in an exciting process of growth and discovery. This important book shows you how to: • Learn the language of integrity and self-esteem • Understand the five roles parents play • Discover ways to introduce sacred time into family life • Help children make moral choices The Family Virtues Guide gives adults and children the tools for spiritual and moral growth. Join the thousands of families discovering simple practices for bringing out the best in each other by sharing The Family Virtues Guide.

Daniel Russell develops the idea that a necessary part of virtue is practical intelligence, the skill of determining what the right (e.g. kind or fair) thing to do would be on a given occasion, which requires much time, experience, and practice. This idea, drawn from classical philosophy, has a key role to play in contemporary virtue ethics.

Why do historians so often talk about objectivity, empathy, and fair-mindedness? What roles do such personal qualities play in historical studies? And why does it make sense to call them virtues rather than skills or habits? Historians' Virtues is the first publication to explore these questions in some depth. With case studies from across the centuries, the Element identifies major discontinuities in how and why historians talked about the marks of a good scholar. At the same time, it draws attention to long-term legacies that last until today. Virtues were, and are, invoked in debates over the historian's task. They reveal how historians position themselves vis-à-vis political regimes, religious traditions, or neoliberal university systems. More importantly, they show that historical study not only requires knowledge and technical skills, but also makes demands on the character of its practitioners. This title is also available as Open Access on Cambridge Core.

This text looks at Aristotle's claims, particularly the much-maligned doctrine of the mean.

Much of the work that has been done on virtue has been devoted to getting virtue ethics a seat at the theoretical table. It has been concerned with showing that virtue ethics can provide a satisfactory account of right action to rival accounts offered by consequentialism and deontology. This volume of essays explores the nitty-gritty details of particular virtues. It includes original contributions from a number of leading scholars in virtue ethics. Most of the virtues discussed – such as ambition, cheerfulness, creativity, magnificence, pride, wit, and wonder – have been almost wholly neglected by contemporary ethicists. The volume also includes coverage of other virtues that have received a fair amount of attention in recent years, such as charity, hope, justice, practical wisdom, and temperance. Here the essays address largely ignored dimensions of these virtues and show how these discussions can enrich our understanding of neglected virtues. Neglected Virtues is a welcome addition to the scholarly literature on virtue ethics. Its focus on individual virtues, while not meant to be exhaustive, will open new avenues for future research in this rapidly growing area of ethics and moral philosophy.

Publisher Description