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overflow: hidden; text-overflow: ellipsis; -webkit-line-clamp: 3; -webkit-box-orient: vertical; }</style><div class="col-xs-12 clearfix"><div class="u-floatLeft"><h1 class="PageHeader-title u-m0x u-fs30">Benevolence</h1><div class="u-tcGrayDark">81 Followers</div><div class="u-tcGrayDark u-mt2x">Recent papers in <b>Benevolence</b></div></div></div></div></div></div><div class="TabbedNavigation"><div class="container"><div class="row"><div class="col-xs-12 clearfix"><ul class="nav u-m0x u-p0x list-inline u-displayFlex"><li class="active"><a href="https://www.academia.edu/Documents/in/Benevolence">Top Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Benevolence/MostCited">Most Cited Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Benevolence/MostDownloaded">Most Downloaded Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Benevolence/MostRecent">Newest Papers</a></li><li><a class="" href="https://www.academia.edu/People/Benevolence">People</a></li></ul></div><style type="text/css">ul.nav{flex-direction:row}@media(max-width: 567px){ul.nav{flex-direction:column}.TabbedNavigation li{max-width:100%}.TabbedNavigation li.active{background-color:var(--background-grey, #dddde2)}.TabbedNavigation li.active:before,.TabbedNavigation li.active:after{display:none}}</style></div></div></div><div class="container"><div class="row"><div class="col-xs-12"><div class="u-displayFlex"><div class="u-flexGrow1"><div class="works"><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_791379" data-work_id="791379" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/791379/Global_citizenship_and_the_cultural_politics_of_benevolence_2008_">Global citizenship and the cultural politics of benevolence (2008)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The contemporary notion of global citizenship, in its contested and multiple manifestations, has developed out of the idea of cosmopolitanism, which dates back to the Stoics, and more recent formulations of world citizenship and the ideal... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_791379" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The contemporary notion of global citizenship, in its contested and multiple manifestations, has developed out of the idea of cosmopolitanism, which dates back to the Stoics, and more recent formulations of world citizenship and the ideal of world governance. In the past decade, the concept of global citizenship, as a concept which signifies the way in which one’s identity and ethical responsibility is not limited to their “local” community (i.e. family, nation), has increasingly become a conceptual mantra for international development and humanitarian agencies, and a primary mandate of the institution of the North American university. In this article I argue that theories of global ethics, such as that presented by Dower, echo in their rhetoric the imperial project of civilization, and, more importantly, the discourse of global citizenship, while it represents the idea of universal inclusivity, produces insiders and outsiders: not everyone is a global citizen. In contrast, cultural theorists and philosophers such as Butler (2004), Mohanty (2003), and Appiah (2005, 2006) have sought to interrogate the ethical framework for a global community or transnational solidarity. The work of these critics, however, is informed by specifically feminist and/or postcolonial approaches to understanding global relations of power. In this essay I critically examine the discourse of global citizenship specifically as theorized by Dower (2003) and Appiah (2006), and I draw upon the example of the university where I teach, the University of British Columbia (UBC) Okanagan, for which fostering global citizenship has become a primary mandate of the academic plan. While I am sympathetic to the desire for a way of imagining community that transcends the legacy of European colonialism and hence transcends the material and symbolic borders of nation, race, religion, etc., I believe that the unselfconsciously celebratory appeals to global citizenship that currently circulate in OECD (Organization for Economic Co-operation and Development) states are indebted to earlier European, and specifically Eurocentric, formulations of humanity, civilization, and peace. While global citizenship purports simply to identify an ethical philosophy and a politics of identity, the discourse produces the global citizen as a specifically positioned subject that is constituted by the ability to act, and specifically to “make a better world” for, rather than with, Others.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/791379" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="21abf9b54e5112c36bbb042ae681191b" rel="nofollow" data-download="{"attachment_id":43553615,"asset_id":791379,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/43553615/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="33206" href="https://universityofbritishcolumbia.academia.edu/DavidJefferess">David Jefferess</a><script data-card-contents-for-user="33206" type="text/json">{"id":33206,"first_name":"David","last_name":"Jefferess","domain_name":"universityofbritishcolumbia","page_name":"DavidJefferess","display_name":"David Jefferess","profile_url":"https://universityofbritishcolumbia.academia.edu/DavidJefferess?f_ri=358149","photo":"/images/s65_no_pic.png"}</script></span></span></li><li class="js-paper-rank-work_791379 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="791379"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 791379, container: ".js-paper-rank-work_791379", }); });</script></li><li class="js-percentile-work_791379 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 791379; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_791379"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_791379 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="791379"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 791379; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=791379]").text(description); $(".js-view-count-work_791379").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_791379").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="791379"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">7</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2593" href="https://www.academia.edu/Documents/in/Humanitarianism">Humanitarianism</a>, <script data-card-contents-for-ri="2593" type="text/json">{"id":2593,"name":"Humanitarianism","url":"https://www.academia.edu/Documents/in/Humanitarianism?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="4992" href="https://www.academia.edu/Documents/in/Global_Citizenship">Global Citizenship</a>, <script data-card-contents-for-ri="4992" type="text/json">{"id":4992,"name":"Global Citizenship","url":"https://www.academia.edu/Documents/in/Global_Citizenship?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="19495" href="https://www.academia.edu/Documents/in/Indigenous_Peoples">Indigenous Peoples</a>, <script data-card-contents-for-ri="19495" type="text/json">{"id":19495,"name":"Indigenous Peoples","url":"https://www.academia.edu/Documents/in/Indigenous_Peoples?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="22974" href="https://www.academia.edu/Documents/in/History_of_Humanitarianism">History of Humanitarianism</a><script data-card-contents-for-ri="22974" type="text/json">{"id":22974,"name":"History of Humanitarianism","url":"https://www.academia.edu/Documents/in/History_of_Humanitarianism?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=791379]'), work: {"id":791379,"title":"Global citizenship and the cultural politics of benevolence (2008)","created_at":"2011-07-31T08:09:11.670-07:00","url":"https://www.academia.edu/791379/Global_citizenship_and_the_cultural_politics_of_benevolence_2008_?f_ri=358149","dom_id":"work_791379","summary":"The contemporary notion of global citizenship, in its contested and multiple manifestations, has developed out of the idea of cosmopolitanism, which dates back to the Stoics, and more recent formulations of world citizenship and the ideal of world governance. In the past decade, the concept of global citizenship, as a concept which signifies the way in which one’s identity and ethical responsibility is not limited to their “local” community (i.e. family, nation), has increasingly become a conceptual mantra for international development and humanitarian agencies, and a primary mandate of the institution of the North American university. In this article I argue that theories of global ethics, such as that presented by Dower, echo in their rhetoric the imperial project of civilization, and, more importantly, the discourse of global citizenship, while it represents the idea of universal inclusivity, produces insiders and outsiders: not everyone is a global citizen. In contrast, cultural theorists and philosophers such as Butler (2004), Mohanty (2003), and Appiah (2005, 2006) have sought to interrogate the ethical framework for a global community or transnational solidarity. The work of these critics, however, is informed by specifically feminist and/or postcolonial approaches to understanding global relations of power. In this essay I critically examine the discourse of global citizenship specifically as theorized by Dower (2003) and Appiah (2006), and I draw upon the example of the university where I teach, the University of British Columbia (UBC) Okanagan, for which fostering global citizenship has become a primary mandate of the academic plan. While I am sympathetic to the desire for a way of imagining community that transcends the legacy of European colonialism and hence transcends the material and symbolic borders of nation, race, religion, etc., I believe that the unselfconsciously celebratory appeals to global citizenship that currently circulate in OECD (Organization for Economic Co-operation and Development) states are indebted to earlier European, and specifically Eurocentric, formulations of humanity, civilization, and peace. While global citizenship purports simply to identify an ethical philosophy and a politics of identity, the discourse produces the global citizen as a specifically positioned subject that is constituted by the ability to act, and specifically to “make a better world” for, rather than with, Others.","downloadable_attachments":[{"id":43553615,"asset_id":791379,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":33206,"first_name":"David","last_name":"Jefferess","domain_name":"universityofbritishcolumbia","page_name":"DavidJefferess","display_name":"David Jefferess","profile_url":"https://universityofbritishcolumbia.academia.edu/DavidJefferess?f_ri=358149","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":2593,"name":"Humanitarianism","url":"https://www.academia.edu/Documents/in/Humanitarianism?f_ri=358149","nofollow":false},{"id":4992,"name":"Global Citizenship","url":"https://www.academia.edu/Documents/in/Global_Citizenship?f_ri=358149","nofollow":false},{"id":19495,"name":"Indigenous Peoples","url":"https://www.academia.edu/Documents/in/Indigenous_Peoples?f_ri=358149","nofollow":false},{"id":22974,"name":"History of Humanitarianism","url":"https://www.academia.edu/Documents/in/History_of_Humanitarianism?f_ri=358149","nofollow":false},{"id":71104,"name":"Reproductive health","url":"https://www.academia.edu/Documents/in/Reproductive_health?f_ri=358149"},{"id":107550,"name":"Settler colonialism","url":"https://www.academia.edu/Documents/in/Settler_colonialism?f_ri=358149"},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_36610205" data-work_id="36610205" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/36610205/%C4%B0%C5%9F_Ahlak%C4%B1_Dergisi_10_1_An_Ethical_Administration_Trilogy_The_Concepts_of_Integrity_Justice_and_Benevolence_Based_on_Kutadgu_Bilig_and_Siyasat_Nama">İş Ahlakı Dergisi(10/1) An Ethical Administration Trilogy: The Concepts of Integrity, Justice, and Benevolence Based on Kutadgu Bilig and Siyasat-Nama</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Nizam al-Mulk’s Siyasat-Nama and Yusuf Khass Hajib’s Kutadgu Bilig have had an enormous influence on the concept of public administration in the Turkish tradition. A review of the management literature shows that intellectual curiosity... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_36610205" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Nizam al-Mulk’s Siyasat-Nama and Yusuf Khass Hajib’s Kutadgu Bilig have had an enormous influence on the concept of public administration in the Turkish tradition. A review of the management literature shows that intellectual curiosity into Siyasat-Nama and Kutadgu Bilig is stuck on the level of sympathy. However, both thinkers deserve a deep scientific exploration by taking the administrative facet of their thoughts into account. The qualitative content analysis of these two texts exposes a list of attributes that make a ruler effective. Among them, justice, integrity, and benevolence are attributes that render administration ethical. This study firstly analyzes these ethical administrative attributes comprehensively aiming to discover how they are interconnected, and secondly links them to ongoing ethics-based discussions in order to derive concrete implications for contemporary business management. Briefly stated, integrity, justice, and benevolence in unison generate a framework of ethical administration. Each attribute has equally significant place in the system. To draw an analogy, integrity is the foundation of an administrative structure; justice is the structure itself, and benevolence is its ornament.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/36610205" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="fd13774b36b21850d7bcb9c1c4780c8b" rel="nofollow" data-download="{"attachment_id":56539355,"asset_id":36610205,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/56539355/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="9801806" href="https://independent.academia.edu/i%C5%9Fahlak%C4%B1dergisiTurkishJournalofBusinessEthics">İş Ahlakı Dergisi / Turkish Journal of Business Ethics</a><script data-card-contents-for-user="9801806" type="text/json">{"id":9801806,"first_name":"İş Ahlakı Dergisi /","last_name":"Turkish Journal of Business Ethics","domain_name":"independent","page_name":"işahlakıdergisiTurkishJournalofBusinessEthics","display_name":"İş Ahlakı Dergisi / Turkish Journal of Business Ethics","profile_url":"https://independent.academia.edu/i%C5%9Fahlak%C4%B1dergisiTurkishJournalofBusinessEthics?f_ri=358149","photo":"https://0.academia-photos.com/9801806/3060023/3598364/s65_i_ahlak_dergisi.turkish_journal_of_business_ethics.jpg"}</script></span></span></li><li class="js-paper-rank-work_36610205 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="36610205"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 36610205, container: ".js-paper-rank-work_36610205", }); 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$(".js-view-count[data-work-id=36610205]").text(description); $(".js-view-count-work_36610205").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_36610205").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="36610205"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">6</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="814" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="10191" href="https://www.academia.edu/Documents/in/Justice">Justice</a>, <script data-card-contents-for-ri="10191" type="text/json">{"id":10191,"name":"Justice","url":"https://www.academia.edu/Documents/in/Justice?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="23326" href="https://www.academia.edu/Documents/in/Administration">Administration</a>, <script data-card-contents-for-ri="23326" type="text/json">{"id":23326,"name":"Administration","url":"https://www.academia.edu/Documents/in/Administration?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="140674" href="https://www.academia.edu/Documents/in/Integrity">Integrity</a><script data-card-contents-for-ri="140674" type="text/json">{"id":140674,"name":"Integrity","url":"https://www.academia.edu/Documents/in/Integrity?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=36610205]'), work: {"id":36610205,"title":"İş Ahlakı Dergisi(10/1) An Ethical Administration Trilogy: The Concepts of Integrity, Justice, and Benevolence Based on Kutadgu Bilig and Siyasat-Nama","created_at":"2018-05-11T04:33:34.340-07:00","url":"https://www.academia.edu/36610205/%C4%B0%C5%9F_Ahlak%C4%B1_Dergisi_10_1_An_Ethical_Administration_Trilogy_The_Concepts_of_Integrity_Justice_and_Benevolence_Based_on_Kutadgu_Bilig_and_Siyasat_Nama?f_ri=358149","dom_id":"work_36610205","summary":"Nizam al-Mulk’s Siyasat-Nama and Yusuf Khass Hajib’s Kutadgu Bilig have had an enormous influence on the concept of public administration in the Turkish tradition. A review of the management literature shows that intellectual curiosity into Siyasat-Nama and Kutadgu Bilig is stuck on the level of sympathy. However, both thinkers deserve a deep scientific exploration by taking the administrative facet of their thoughts into account. The qualitative content analysis of these two texts exposes a list of attributes that make a ruler effective. Among them, justice, integrity, and benevolence are attributes that render administration ethical. This study firstly analyzes these ethical administrative attributes comprehensively aiming to discover how they are interconnected, and secondly links them to ongoing ethics-based discussions in order to derive concrete implications for contemporary business management. Briefly stated, integrity, justice, and benevolence in unison generate a framework of ethical administration. Each attribute has equally significant place in the system. To draw an analogy, integrity is the foundation of an administrative structure; justice is the structure itself, and benevolence is its ornament.","downloadable_attachments":[{"id":56539355,"asset_id":36610205,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":9801806,"first_name":"İş Ahlakı Dergisi /","last_name":"Turkish Journal of Business Ethics","domain_name":"independent","page_name":"işahlakıdergisiTurkishJournalofBusinessEthics","display_name":"İş Ahlakı Dergisi / Turkish Journal of Business Ethics","profile_url":"https://independent.academia.edu/i%C5%9Fahlak%C4%B1dergisiTurkishJournalofBusinessEthics?f_ri=358149","photo":"https://0.academia-photos.com/9801806/3060023/3598364/s65_i_ahlak_dergisi.turkish_journal_of_business_ethics.jpg"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=358149","nofollow":false},{"id":10191,"name":"Justice","url":"https://www.academia.edu/Documents/in/Justice?f_ri=358149","nofollow":false},{"id":23326,"name":"Administration","url":"https://www.academia.edu/Documents/in/Administration?f_ri=358149","nofollow":false},{"id":140674,"name":"Integrity","url":"https://www.academia.edu/Documents/in/Integrity?f_ri=358149","nofollow":false},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149"},{"id":600367,"name":"Kutadgu Bilig","url":"https://www.academia.edu/Documents/in/Kutadgu_Bilig?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_7038679" data-work_id="7038679" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/7038679/Het_gebod_of_het_genot_Multatuli_als_liefdadigheidsschrijver">Het gebod of het genot. Multatuli als liefdadigheidsschrijver</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/7038679" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="6e8424a5cf3f97e94b7102a5aa3a89e4" rel="nofollow" data-download="{"attachment_id":33693510,"asset_id":7038679,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/33693510/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="8019629" href="https://uu.academia.edu/LaurensHam">Laurens Ham</a><script data-card-contents-for-user="8019629" type="text/json">{"id":8019629,"first_name":"Laurens","last_name":"Ham","domain_name":"uu","page_name":"LaurensHam","display_name":"Laurens Ham","profile_url":"https://uu.academia.edu/LaurensHam?f_ri=358149","photo":"https://0.academia-photos.com/8019629/3453233/73072101/s65_laurens.ham.jpg"}</script></span></span></li><li class="js-paper-rank-work_7038679 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="7038679"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 7038679, container: ".js-paper-rank-work_7038679", }); 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Multatuli als liefdadigheidsschrijver","created_at":"2014-05-13T17:31:24.921-07:00","url":"https://www.academia.edu/7038679/Het_gebod_of_het_genot_Multatuli_als_liefdadigheidsschrijver?f_ri=358149","dom_id":"work_7038679","summary":null,"downloadable_attachments":[{"id":33693510,"asset_id":7038679,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":8019629,"first_name":"Laurens","last_name":"Ham","domain_name":"uu","page_name":"LaurensHam","display_name":"Laurens Ham","profile_url":"https://uu.academia.edu/LaurensHam?f_ri=358149","photo":"https://0.academia-photos.com/8019629/3453233/73072101/s65_laurens.ham.jpg"}],"research_interests":[{"id":2418,"name":"Literature","url":"https://www.academia.edu/Documents/in/Literature?f_ri=358149","nofollow":false},{"id":25988,"name":"Dutch Literature","url":"https://www.academia.edu/Documents/in/Dutch_Literature?f_ri=358149","nofollow":false},{"id":29113,"name":"Nineteenth-Century Literature and Culture","url":"https://www.academia.edu/Documents/in/Nineteenth-Century_Literature_and_Culture?f_ri=358149","nofollow":false},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_36166290" data-work_id="36166290" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/36166290/_%E4%B8%AD%E5%BA%B8_%E8%AA%A0%E8%80%85%E5%A4%A9%E4%B9%8B%E9%81%93%E4%B9%9F_%E5%86%8D%E8%80%83_%E4%BB%A5%E5%85%B6%E8%88%87_%E4%BA%94%E8%A1%8C_%E4%B9%8B%E9%97%9C%E4%BF%82%E7%82%BA%E4%B8%AD%E5%BF%83">〈中庸〉「誠者天之道也」再考—以其與〈五行〉之關係為中心</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">「誠天之道也」自古以來是〈中庸〉的名句，相關段落也膾炙人口，然而對於整段內容含義的理解至今仍有爭議。二十世紀出土的考古文獻或許是釋讀此文的關鍵。1973 年長沙馬王堆三號西漢墓出土的帛書中，有一篇名為〈五行〉的儒家文獻，分經文和解說兩部分；其後於 1993... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_36166290" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">「誠天之道也」自古以來是〈中庸〉的名句，相關段落也膾炙人口，然而對於整段內容含義的理解至今仍有爭議。二十世紀出土的考古文獻或許是釋讀此文的關鍵。1973 年長沙馬王堆三號西漢墓出土的帛書中，有一篇名為〈五行〉的儒家文獻，分經文和解說兩部分；其後於 1993 年，荊門郭店一號楚墓的郭店楚簡也有出土了相同文獻，惟僅存「經」而沒有「說」。〈五行〉在內容上與〈中庸〉和《孟子》關係密切，故學界認為出自子思、孟子後學之手，跟〈中庸〉同為戰國前期思孟學派的代表作。本文即結合〈五行〉重新詮釋「誠者天之道也」一段的含義，試為儒學思想史一大問題提供全新的闡釋。<br /><br />The paragraph beginning with the saying “Sincerity is the way of Heaven” (chapter 20) is perhaps one of the most well-known sections in the Confucian canon “The Doctrine of the Mean” (Zhongyong 中庸 ), nevertheless, its real meaning has remained elusive, if not controversial. The archaeological discoveries of the twentieth-century offer us a key to understand this paragraph. A silk manuscript entitled “Five Conducts” (Wuxing 五行 ), with both the main text and a commentary, was found in the Mawangdui Han Tomb Three in Changsha in 1973; and later on, another version of the text, albeit without the commentary, was found among the many bamboo-strip manuscripts excavated from the Chu tombs of the Warring States period in Guodian in 1993. Since the text in question is closely related to “The Doctrine of the Mean” and the Works of Mengzi, it is believed to be a representative work of the School of Zi Si and Mengzi in the early Warring States period, no less mature than the “Doctrine” in its cogency and philosophical depth. By referencing the “Five Conducts,” the paper tries to shed new light on the “Sincerity is the way of Heaven” section, and provides a fresh insight into a major issue in the Chinese intellectual history.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/36166290" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="84a74b7a4a27d19fe0009bee1c205002" rel="nofollow" data-download="{"attachment_id":56063798,"asset_id":36166290,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/56063798/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="52068852" href="https://hkbu.academia.edu/JaoTsungIAcademyofSinologyHKBU">Jao Tsung-I Academy of Sinology HKBU</a><script data-card-contents-for-user="52068852" type="text/json">{"id":52068852,"first_name":"Jao Tsung-I Academy of Sinology","last_name":"HKBU","domain_name":"hkbu","page_name":"JaoTsungIAcademyofSinologyHKBU","display_name":"Jao Tsung-I Academy of Sinology HKBU","profile_url":"https://hkbu.academia.edu/JaoTsungIAcademyofSinologyHKBU?f_ri=358149","photo":"https://0.academia-photos.com/52068852/19252133/19189354/s65_jao.sinology.jpg"}</script></span></span></li><li class="js-paper-rank-work_36166290 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="36166290"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 36166290, container: ".js-paper-rank-work_36166290", }); 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The archaeological discoveries of the twentieth-century offer us a key to understand this paragraph. A silk manuscript entitled “Five Conducts” (Wuxing 五行 ), with both the main text and a commentary, was found in the Mawangdui Han Tomb Three in Changsha in 1973; and later on, another version of the text, albeit without the commentary, was found among the many bamboo-strip manuscripts excavated from the Chu tombs of the Warring States period in Guodian in 1993. Since the text in question is closely related to “The Doctrine of the Mean” and the Works of Mengzi, it is believed to be a representative work of the School of Zi Si and Mengzi in the early Warring States period, no less mature than the “Doctrine” in its cogency and philosophical depth. By referencing the “Five Conducts,” the paper tries to shed new light on the “Sincerity is the way of Heaven” section, and provides a fresh insight into a major issue in the Chinese intellectual history.","downloadable_attachments":[{"id":56063798,"asset_id":36166290,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":52068852,"first_name":"Jao Tsung-I Academy of Sinology","last_name":"HKBU","domain_name":"hkbu","page_name":"JaoTsungIAcademyofSinologyHKBU","display_name":"Jao Tsung-I Academy of Sinology HKBU","profile_url":"https://hkbu.academia.edu/JaoTsungIAcademyofSinologyHKBU?f_ri=358149","photo":"https://0.academia-photos.com/52068852/19252133/19189354/s65_jao.sinology.jpg"}],"research_interests":[{"id":40974,"name":"Sincerity","url":"https://www.academia.edu/Documents/in/Sincerity?f_ri=358149","nofollow":false},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false},{"id":466547,"name":"Filial Piety","url":"https://www.academia.edu/Documents/in/Filial_Piety?f_ri=358149","nofollow":false},{"id":1557067,"name":"Doctrine of the Mean","url":"https://www.academia.edu/Documents/in/Doctrine_of_the_Mean?f_ri=358149","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_6415155" data-work_id="6415155" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/6415155/values_education">values education</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/6415155" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="83bd8b9f091c10d63da23ea03fb30615" rel="nofollow" data-download="{"attachment_id":33220310,"asset_id":6415155,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen 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href="https://www.academia.edu/Documents/in/Conscientiousness">Conscientiousness</a>, <script data-card-contents-for-ri="2704" type="text/json">{"id":2704,"name":"Conscientiousness","url":"https://www.academia.edu/Documents/in/Conscientiousness?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="3043" href="https://www.academia.edu/Documents/in/Trust">Trust</a><script data-card-contents-for-ri="3043" type="text/json">{"id":3043,"name":"Trust","url":"https://www.academia.edu/Documents/in/Trust?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=6415155]'), work: {"id":6415155,"title":"values 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}) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_38197376" data-work_id="38197376" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/38197376/Pratiques_sociales_entre_bienveillance_et_conformit%C3%A9">Pratiques sociales : entre bienveillance et conformité</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/38197376" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" 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$(".js-view-count[data-work-id=38197376]").text(description); $(".js-view-count-work_38197376").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_38197376").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="38197376"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">3</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="940" href="https://www.academia.edu/Documents/in/Social_Work">Social Work</a>, <script data-card-contents-for-ri="940" type="text/json">{"id":940,"name":"Social Work","url":"https://www.academia.edu/Documents/in/Social_Work?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="62216" href="https://www.academia.edu/Documents/in/Norms">Norms</a>, <script data-card-contents-for-ri="62216" type="text/json">{"id":62216,"name":"Norms","url":"https://www.academia.edu/Documents/in/Norms?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="358149" href="https://www.academia.edu/Documents/in/Benevolence">Benevolence</a><script data-card-contents-for-ri="358149" type="text/json">{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=38197376]'), work: {"id":38197376,"title":"Pratiques sociales : entre bienveillance et 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Work","url":"https://www.academia.edu/Documents/in/Social_Work?f_ri=358149","nofollow":false},{"id":62216,"name":"Norms","url":"https://www.academia.edu/Documents/in/Norms?f_ri=358149","nofollow":false},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_35249591" data-work_id="35249591" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/35249591/On_the_Philosophical_Foundations_of_Medical_Ethics">On the Philosophical Foundations of Medical Ethics</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This article aims to trace back some of the theoretical foundations of medical ethics that stem from the philosophies of Aristotle, Immanuel Kant, John Stuart Mill and John Rawls. The four philosophers had in mind rational and autonomous... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_35249591" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This article aims to trace back some of the theoretical foundations of medical ethics that stem from the philosophies of Aristotle, Immanuel Kant, John Stuart Mill and John Rawls. The four philosophers had in mind rational and autonomous human beings who are able to decide their destiny, who pave for themselves the path for their own happiness. It is argued that their philosophies have influenced the field of medical ethics as they crafted some very important principles of the field. I discuss the concept of autonomy according to Kant and JS Mill, Kant's concepts of dignity, benevolence and beneficence, Mill's Harm Principle (nonmaleficence), the concept of justice according to Aristotle, Mill and Rawls, and Aristotle's concept of responsibility.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/35249591" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="94f7812ca6cd600c68fd03c1d0e9c493" rel="nofollow" data-download="{"attachment_id":55109109,"asset_id":35249591,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/55109109/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="373292" href="https://hull.academia.edu/RaphaelCohenAlmagor">Raphael Cohen-Almagor</a><script data-card-contents-for-user="373292" type="text/json">{"id":373292,"first_name":"Raphael","last_name":"Cohen-Almagor","domain_name":"hull","page_name":"RaphaelCohenAlmagor","display_name":"Raphael Cohen-Almagor","profile_url":"https://hull.academia.edu/RaphaelCohenAlmagor?f_ri=358149","photo":"https://0.academia-photos.com/373292/96730/159257724/s65_maya.chernichenko.jpg"}</script></span></span></li><li class="js-paper-rank-work_35249591 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="35249591"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 35249591, container: ".js-paper-rank-work_35249591", }); 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$(".js-view-count[data-work-id=35249591]").text(description); $(".js-view-count-work_35249591").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_35249591").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="35249591"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">32</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="813" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1414" href="https://www.academia.edu/Documents/in/Bioethics">Bioethics</a>, <script data-card-contents-for-ri="1414" type="text/json">{"id":1414,"name":"Bioethics","url":"https://www.academia.edu/Documents/in/Bioethics?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1696" href="https://www.academia.edu/Documents/in/Political_Theory">Political Theory</a>, <script data-card-contents-for-ri="1696" type="text/json">{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="2019" href="https://www.academia.edu/Documents/in/Aristotle">Aristotle</a><script data-card-contents-for-ri="2019" type="text/json">{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=35249591]'), work: {"id":35249591,"title":"On the Philosophical Foundations of Medical Ethics","created_at":"2017-11-25T08:27:14.155-08:00","url":"https://www.academia.edu/35249591/On_the_Philosophical_Foundations_of_Medical_Ethics?f_ri=358149","dom_id":"work_35249591","summary":"This article aims to trace back some of the theoretical foundations of medical ethics that stem from the philosophies of Aristotle, Immanuel Kant, John Stuart Mill and John Rawls. The four philosophers had in mind rational and autonomous human beings who are able to decide their destiny, who pave for themselves the path for their own happiness. It is argued that their philosophies have influenced the field of medical ethics as they crafted some very important principles of the field. I discuss the concept of autonomy according to Kant and JS Mill, Kant's concepts of dignity, benevolence and beneficence, Mill's Harm Principle (nonmaleficence), the concept of justice according to Aristotle, Mill and Rawls, and Aristotle's concept of responsibility.","downloadable_attachments":[{"id":55109109,"asset_id":35249591,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":373292,"first_name":"Raphael","last_name":"Cohen-Almagor","domain_name":"hull","page_name":"RaphaelCohenAlmagor","display_name":"Raphael Cohen-Almagor","profile_url":"https://hull.academia.edu/RaphaelCohenAlmagor?f_ri=358149","photo":"https://0.academia-photos.com/373292/96730/159257724/s65_maya.chernichenko.jpg"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=358149","nofollow":false},{"id":1414,"name":"Bioethics","url":"https://www.academia.edu/Documents/in/Bioethics?f_ri=358149","nofollow":false},{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=358149","nofollow":false},{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle?f_ri=358149","nofollow":false},{"id":4486,"name":"Political Science","url":"https://www.academia.edu/Documents/in/Political_Science?f_ri=358149"},{"id":5792,"name":"Social Justice","url":"https://www.academia.edu/Documents/in/Social_Justice?f_ri=358149"},{"id":6580,"name":"Global Justice","url":"https://www.academia.edu/Documents/in/Global_Justice?f_ri=358149"},{"id":9435,"name":"Medical Ethics","url":"https://www.academia.edu/Documents/in/Medical_Ethics?f_ri=358149"},{"id":9795,"name":"Personal and Moral Autonomy","url":"https://www.academia.edu/Documents/in/Personal_and_Moral_Autonomy?f_ri=358149"},{"id":10191,"name":"Justice","url":"https://www.academia.edu/Documents/in/Justice?f_ri=358149"},{"id":14197,"name":"Autonomy","url":"https://www.academia.edu/Documents/in/Autonomy?f_ri=358149"},{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant?f_ri=358149"},{"id":19484,"name":"John Rawls","url":"https://www.academia.edu/Documents/in/John_Rawls?f_ri=358149"},{"id":28383,"name":"Aristotle's Ethics","url":"https://www.academia.edu/Documents/in/Aristotles_Ethics?f_ri=358149"},{"id":34442,"name":"Responsibility","url":"https://www.academia.edu/Documents/in/Responsibility?f_ri=358149"},{"id":34445,"name":"John Rawls (Philosophy)","url":"https://www.academia.edu/Documents/in/John_Rawls_Philosophy_?f_ri=358149"},{"id":35668,"name":"John Stuart Mill","url":"https://www.academia.edu/Documents/in/John_Stuart_Mill?f_ri=358149"},{"id":40023,"name":"Social Responsibility","url":"https://www.academia.edu/Documents/in/Social_Responsibility?f_ri=358149"},{"id":62329,"name":"Harm Principle","url":"https://www.academia.edu/Documents/in/Harm_Principle?f_ri=358149"},{"id":67192,"name":"Dignity","url":"https://www.academia.edu/Documents/in/Dignity?f_ri=358149"},{"id":90804,"name":"Human Dignity","url":"https://www.academia.edu/Documents/in/Human_Dignity?f_ri=358149"},{"id":98375,"name":"John Rawls's theory of justice","url":"https://www.academia.edu/Documents/in/John_Rawlss_theory_of_justice?f_ri=358149"},{"id":249884,"name":"Beneficence","url":"https://www.academia.edu/Documents/in/Beneficence?f_ri=358149"},{"id":259867,"name":"Medical Ethics, Bioethics, Philosophy of Medicine","url":"https://www.academia.edu/Documents/in/Medical_Ethics_Bioethics_Philosophy_of_Medicine?f_ri=358149"},{"id":292930,"name":"Fundamental Rights and Human Dignity","url":"https://www.academia.edu/Documents/in/Fundamental_Rights_and_Human_Dignity?f_ri=358149"},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149"},{"id":399292,"name":"John Stuart Mill's Harm Principle Political Philosophy)","url":"https://www.academia.edu/Documents/in/John_Stuart_Mills_Harm_Principle_Political_Philosophy_?f_ri=358149"},{"id":459208,"name":"John Rawls Political Liberalism","url":"https://www.academia.edu/Documents/in/John_Rawls_Political_Liberalism?f_ri=358149"},{"id":475782,"name":"Dignity of the Human Person","url":"https://www.academia.edu/Documents/in/Dignity_of_the_Human_Person?f_ri=358149"},{"id":796936,"name":"Euthanasia Immanuel Kants","url":"https://www.academia.edu/Documents/in/Euthanasia_Immanuel_Kants?f_ri=358149"},{"id":1322544,"name":"Philosophy of Immanuel Kant","url":"https://www.academia.edu/Documents/in/Philosophy_of_Immanuel_Kant?f_ri=358149"},{"id":1382646,"name":"Nonmaleficence","url":"https://www.academia.edu/Documents/in/Nonmaleficence?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_30421054" data-work_id="30421054" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/30421054/Kinesthetic_Empathy_Dance_and_Technology_Published_in_Polymath_An_Interdisciplinary_Arts_and_Sciences_Journal_">Kinesthetic Empathy, Dance, and Technology (Published in Polymath: An Interdisciplinary Arts and Sciences Journal)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">I argue that when we use email, text messaging, or social media websites such as Facebook to interact, rather than communicating face-to-face, we do not experience the best kind of empathy, which is most conducive to experiencing... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_30421054" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">I argue that when we use email, text messaging, or social media websites such as Facebook to interact, rather than communicating face-to-face, we do not experience the best kind of empathy, which is most conducive to experiencing benevolence for others. My arguments rely on drawing interdisciplinary connections between sources: early modern accounts of sympathy, dance theory, philosophy of technology, and neuroscience/psychology. I reflect on theories from these disciplines which, taken together, suggest that to empathize optimally, we must see or hear each other's bodily gestures, vocal intonations, and facial expressions.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/30421054" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="542bb1cce21d4ca448eae8dd04e0e715" rel="nofollow" data-download="{"attachment_id":50865029,"asset_id":30421054,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/50865029/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="16115259" href="https://lynn.academia.edu/AndrewCorsa">Andrew Corsa</a><script data-card-contents-for-user="16115259" type="text/json">{"id":16115259,"first_name":"Andrew","last_name":"Corsa","domain_name":"lynn","page_name":"AndrewCorsa","display_name":"Andrew Corsa","profile_url":"https://lynn.academia.edu/AndrewCorsa?f_ri=358149","photo":"https://0.academia-photos.com/16115259/4374699/5077942/s65_andrew.corsa.jpg"}</script></span></span></li><li class="js-paper-rank-work_30421054 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="30421054"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 30421054, container: ".js-paper-rank-work_30421054", }); });</script></li><li class="js-percentile-work_30421054 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 30421054; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_30421054"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_30421054 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="30421054"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 30421054; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=30421054]").text(description); $(".js-view-count-work_30421054").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_30421054").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="30421054"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">8</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="3675" href="https://www.academia.edu/Documents/in/Mirror_Neurons">Mirror Neurons</a>, <script data-card-contents-for-ri="3675" type="text/json">{"id":3675,"name":"Mirror Neurons","url":"https://www.academia.edu/Documents/in/Mirror_Neurons?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="9246" href="https://www.academia.edu/Documents/in/Social_Media">Social Media</a>, <script data-card-contents-for-ri="9246" type="text/json">{"id":9246,"name":"Social Media","url":"https://www.academia.edu/Documents/in/Social_Media?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="19942" href="https://www.academia.edu/Documents/in/David_Hume">David Hume</a>, <script data-card-contents-for-ri="19942" type="text/json">{"id":19942,"name":"David Hume","url":"https://www.academia.edu/Documents/in/David_Hume?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="25642" href="https://www.academia.edu/Documents/in/Modern_and_Contemporary_Dance">Modern and Contemporary Dance</a><script data-card-contents-for-ri="25642" type="text/json">{"id":25642,"name":"Modern and Contemporary Dance","url":"https://www.academia.edu/Documents/in/Modern_and_Contemporary_Dance?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=30421054]'), work: {"id":30421054,"title":"Kinesthetic Empathy, Dance, and Technology (Published in Polymath: An Interdisciplinary Arts and Sciences Journal)","created_at":"2016-12-13T06:06:52.266-08:00","url":"https://www.academia.edu/30421054/Kinesthetic_Empathy_Dance_and_Technology_Published_in_Polymath_An_Interdisciplinary_Arts_and_Sciences_Journal_?f_ri=358149","dom_id":"work_30421054","summary":"I argue that when we use email, text messaging, or social media websites such as Facebook to interact, rather than communicating face-to-face, we do not experience the best kind of empathy, which is most conducive to experiencing benevolence for others. My arguments rely on drawing interdisciplinary connections between sources: early modern accounts of sympathy, dance theory, philosophy of technology, and neuroscience/psychology. I reflect on theories from these disciplines which, taken together, suggest that to empathize optimally, we must see or hear each other's bodily gestures, vocal intonations, and facial expressions.","downloadable_attachments":[{"id":50865029,"asset_id":30421054,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":16115259,"first_name":"Andrew","last_name":"Corsa","domain_name":"lynn","page_name":"AndrewCorsa","display_name":"Andrew Corsa","profile_url":"https://lynn.academia.edu/AndrewCorsa?f_ri=358149","photo":"https://0.academia-photos.com/16115259/4374699/5077942/s65_andrew.corsa.jpg"}],"research_interests":[{"id":3675,"name":"Mirror Neurons","url":"https://www.academia.edu/Documents/in/Mirror_Neurons?f_ri=358149","nofollow":false},{"id":9246,"name":"Social Media","url":"https://www.academia.edu/Documents/in/Social_Media?f_ri=358149","nofollow":false},{"id":19942,"name":"David Hume","url":"https://www.academia.edu/Documents/in/David_Hume?f_ri=358149","nofollow":false},{"id":25642,"name":"Modern and Contemporary Dance","url":"https://www.academia.edu/Documents/in/Modern_and_Contemporary_Dance?f_ri=358149","nofollow":false},{"id":25644,"name":"Kinesthetic Empathy","url":"https://www.academia.edu/Documents/in/Kinesthetic_Empathy?f_ri=358149"},{"id":44886,"name":"Empathy","url":"https://www.academia.edu/Documents/in/Empathy?f_ri=358149"},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149"},{"id":400151,"name":"Interdisiplinarity","url":"https://www.academia.edu/Documents/in/Interdisiplinarity?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_38248499" data-work_id="38248499" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/38248499/%D0%9A%D0%BE%D0%BD%D0%BE%D0%BD%D1%87%D1%83%D0%BA_%D0%94_%D0%92_%D0%9E_%D0%BF%D1%80%D0%BE%D0%B8%D1%81%D1%85%D0%BE%D0%B6%D0%B4%D0%B5%D0%BD%D0%B8%D0%B8_%D0%B8_%D1%81%D0%BC%D1%8B%D1%81%D0%BB%D0%B5_%D0%BA%D0%BE%D0%BD%D1%84%D1%83%D1%86%D0%B8%D0%B0%D0%BD%D1%81%D0%BA%D0%BE%D0%B9_%D0%BA%D0%B0%D1%82%D0%B5%D0%B3%D0%BE%D1%80%D0%B8%D0%B8_%E4%BB%81_%D0%B6%D1%8D%D0%BD%D1%8C">Конончук Д.В. О происхождении и смысле конфуцианской категории 仁 жэнь</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">В статье освещается происхождение жэнь 仁 - одной из ключевых категорий философии конфуцианства. В соответствии с авторской методологией, на основании этимологического анализа иероглифа жэнь 仁, взятого в его исторической эволюции, а также... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_38248499" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">В статье освещается происхождение жэнь 仁 - одной из ключевых категорий философии конфуцианства. В соответствии с авторской методологией, на основании этимологического анализа иероглифа жэнь 仁, взятого в его исторической эволюции, а также контекстуального анализа древнекитайских текстов реконструируется изначальный экзистенциальный смысл этой категории жэнь 仁 и приводятся наиболее близкие экзистенциальные аналоги данной категории в русском языке.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/38248499" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="55a259d5e2fc57cb81881b8513b6b035" rel="nofollow" data-download="{"attachment_id":58290601,"asset_id":38248499,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/58290601/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2651253" href="https://independent.academia.edu/DmitryKononchuk">Dmitry Kononchuk</a><script data-card-contents-for-user="2651253" type="text/json">{"id":2651253,"first_name":"Dmitry","last_name":"Kononchuk","domain_name":"independent","page_name":"DmitryKononchuk","display_name":"Dmitry Kononchuk","profile_url":"https://independent.academia.edu/DmitryKononchuk?f_ri=358149","photo":"https://0.academia-photos.com/2651253/845791/35362628/s65_dmitry.kononchuk.jpg"}</script></span></span></li><li class="js-paper-rank-work_38248499 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="38248499"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 38248499, container: ".js-paper-rank-work_38248499", }); 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В соответствии с авторской методологией, на основании этимологического анализа иероглифа жэнь 仁, взятого в его исторической эволюции, а также контекстуального анализа древнекитайских текстов реконструируется изначальный экзистенциальный смысл этой категории жэнь 仁 и приводятся наиболее близкие экзистенциальные аналоги данной категории в русском языке.","downloadable_attachments":[{"id":58290601,"asset_id":38248499,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":2651253,"first_name":"Dmitry","last_name":"Kononchuk","domain_name":"independent","page_name":"DmitryKononchuk","display_name":"Dmitry Kononchuk","profile_url":"https://independent.academia.edu/DmitryKononchuk?f_ri=358149","photo":"https://0.academia-photos.com/2651253/845791/35362628/s65_dmitry.kononchuk.jpg"}],"research_interests":[{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=358149","nofollow":false},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=358149","nofollow":false},{"id":32131,"name":"Confucius","url":"https://www.academia.edu/Documents/in/Confucius?f_ri=358149","nofollow":false},{"id":54534,"name":"Humanity","url":"https://www.academia.edu/Documents/in/Humanity?f_ri=358149","nofollow":false},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_43003891 coauthored" data-work_id="43003891" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/43003891/Maleficent_as_an_Ecofeminist_Protagonist_A_Holistic_Vision">Maleficent as an Ecofeminist Protagonist: A Holistic Vision</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Malevolence and benevolence are the part and parcel of a human soul, though what makes you great is the invocation of the right spirit at the right time. Maleficent has been a villain in Disney’s... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_43003891" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Malevolence  and  benevolence  are  the  part  and  parcel  of  a  human  soul,  though  what  makes  you  great  is  the  invocation  of  the  right  spirit  at  the  right  time.  Maleficent  has  been  a  villain  in  Disney’s  Sleeping  Beauty  film  though  the  revamped  version  of  her  in  2014  put  forth  a  magnanimous  protagonist.    This  paper  attempts  to  analyse Maleficent  as  an  ecofeminist  protagonist.  Any  discussion  of  ecology  is  never  complete  without  the  holistic  view  of  mother  Earth  as a  whole.  Thus,  this  paper  also  tries  to  highlight  the  ‘Gaia Hypothesis’ as a visionary for the society as a whole.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/43003891" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="2c92132133c4dd5196a964aed9020c65" rel="nofollow" data-download="{"attachment_id":63267492,"asset_id":43003891,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/63267492/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="109170859" href="https://bansthali.academia.edu/ManshiYadav">Manshi Yadav</a><script data-card-contents-for-user="109170859" type="text/json">{"id":109170859,"first_name":"Manshi","last_name":"Yadav","domain_name":"bansthali","page_name":"ManshiYadav","display_name":"Manshi Yadav","profile_url":"https://bansthali.academia.edu/ManshiYadav?f_ri=358149","photo":"https://0.academia-photos.com/109170859/26795307/36808356/s65_manshi.yadav.jpg"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-43003891">+1</span><div class="hidden js-additional-users-43003891"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://amity.academia.edu/AroraPalak">Palak Arora</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-43003891'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-43003891').html(); 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Maleficent has been a villain in Disney’s Sleeping Beauty film though the revamped version of her in 2014 put forth a magnanimous protagonist. This paper attempts to analyse Maleficent as an ecofeminist protagonist. Any discussion of ecology is never complete without the holistic view of mother Earth as a whole. Thus, this paper also tries to highlight the ‘Gaia Hypothesis’ as a visionary for the society as a whole.","downloadable_attachments":[{"id":63267492,"asset_id":43003891,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":109170859,"first_name":"Manshi","last_name":"Yadav","domain_name":"bansthali","page_name":"ManshiYadav","display_name":"Manshi Yadav","profile_url":"https://bansthali.academia.edu/ManshiYadav?f_ri=358149","photo":"https://0.academia-photos.com/109170859/26795307/36808356/s65_manshi.yadav.jpg"},{"id":110699890,"first_name":"Palak","last_name":"Arora","domain_name":"amity","page_name":"AroraPalak","display_name":"Palak Arora","profile_url":"https://amity.academia.edu/AroraPalak?f_ri=358149","photo":"https://0.academia-photos.com/110699890/53251715/108435708/s65_palak.arora.jpg"}],"research_interests":[{"id":1555,"name":"Film Studies","url":"https://www.academia.edu/Documents/in/Film_Studies?f_ri=358149","nofollow":false},{"id":2418,"name":"Literature","url":"https://www.academia.edu/Documents/in/Literature?f_ri=358149","nofollow":false},{"id":10100,"name":"Ecofeminism","url":"https://www.academia.edu/Documents/in/Ecofeminism?f_ri=358149","nofollow":false},{"id":54991,"name":"Gaia hypothesis","url":"https://www.academia.edu/Documents/in/Gaia_hypothesis?f_ri=358149","nofollow":false},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149"},{"id":1407829,"name":"Maleficent","url":"https://www.academia.edu/Documents/in/Maleficent?f_ri=358149"},{"id":3170138,"name":"Malevolence","url":"https://www.academia.edu/Documents/in/Malevolence?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_5191832" data-work_id="5191832" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/5191832/A_tale_of_two_cities">A tale of two cities</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/5191832" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="d6ff66cc8cd67ccb95cfa92f933fa818" rel="nofollow" data-download="{"attachment_id":32382524,"asset_id":5191832,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/32382524/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="7049291" href="https://wzu.academia.edu/%E6%B7%91%E5%90%9B%E9%83%91">淑君郑</a><script data-card-contents-for-user="7049291" type="text/json">{"id":7049291,"first_name":"淑君","last_name":"郑","domain_name":"wzu","page_name":"淑君郑","display_name":"淑君郑","profile_url":"https://wzu.academia.edu/%E6%B7%91%E5%90%9B%E9%83%91?f_ri=358149","photo":"/images/s65_no_pic.png"}</script></span></span></li><li class="js-paper-rank-work_5191832 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="5191832"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 5191832, container: ".js-paper-rank-work_5191832", }); 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$(".js-view-count[data-work-id=5191832]").text(description); $(".js-view-count-work_5191832").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_5191832").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="5191832"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">5</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="10187" href="https://www.academia.edu/Documents/in/Love">Love</a>, <script data-card-contents-for-ri="10187" type="text/json">{"id":10187,"name":"Love","url":"https://www.academia.edu/Documents/in/Love?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="54534" href="https://www.academia.edu/Documents/in/Humanity">Humanity</a>, <script data-card-contents-for-ri="54534" type="text/json">{"id":54534,"name":"Humanity","url":"https://www.academia.edu/Documents/in/Humanity?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="69715" href="https://www.academia.edu/Documents/in/Vengeance">Vengeance</a>, <script data-card-contents-for-ri="69715" type="text/json">{"id":69715,"name":"Vengeance","url":"https://www.academia.edu/Documents/in/Vengeance?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="95455" href="https://www.academia.edu/Documents/in/A_Tale_of_Two_Cities">A Tale of Two Cities</a><script data-card-contents-for-ri="95455" type="text/json">{"id":95455,"name":"A Tale of Two Cities","url":"https://www.academia.edu/Documents/in/A_Tale_of_Two_Cities?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=5191832]'), work: {"id":5191832,"title":"A tale of two cities","created_at":"2013-11-22T21:20:18.936-08:00","url":"https://www.academia.edu/5191832/A_tale_of_two_cities?f_ri=358149","dom_id":"work_5191832","summary":null,"downloadable_attachments":[{"id":32382524,"asset_id":5191832,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":7049291,"first_name":"淑君","last_name":"郑","domain_name":"wzu","page_name":"淑君郑","display_name":"淑君郑","profile_url":"https://wzu.academia.edu/%E6%B7%91%E5%90%9B%E9%83%91?f_ri=358149","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":10187,"name":"Love","url":"https://www.academia.edu/Documents/in/Love?f_ri=358149","nofollow":false},{"id":54534,"name":"Humanity","url":"https://www.academia.edu/Documents/in/Humanity?f_ri=358149","nofollow":false},{"id":69715,"name":"Vengeance","url":"https://www.academia.edu/Documents/in/Vengeance?f_ri=358149","nofollow":false},{"id":95455,"name":"A Tale of Two Cities","url":"https://www.academia.edu/Documents/in/A_Tale_of_Two_Cities?f_ri=358149","nofollow":false},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_4703394" data-work_id="4703394" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/4703394/Sympathy_and_Benevolence_in_Humes_Moral_Psychology">Sympathy and Benevolence in Hume's Moral Psychology</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In this paper, I argue that Hume’s account of sympathy is substantially unchanged from the Treatise to the second Enquiry. I show that Hume uses the term ‘sympathy’ to refer to three different mental phenomena (a psychological mechanism... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_4703394" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In this paper, I argue that Hume’s account of sympathy is substantially unchanged from the Treatise to the second Enquiry. I show that Hume uses the term ‘sympathy’ to refer to three different mental phenomena (a psychological mechanism or principle, a sentiment, and a conversion process) and that he consistently refers to sympathy as a cause of benevolent motivation. I attempt to resolve an apparent difficulty regarding sympathy and humanity by explaining how each is an ‘original principle’ in Hume’s sense. I conclude by suggesting how my interpretation might make a contemporary evaluation of Hume’s account of benevolent motivation possible.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/4703394" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="19b5f3f28bd3cdf26e8ecaedcdcd401e" rel="nofollow" data-download="{"attachment_id":50354775,"asset_id":4703394,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/50354775/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="136058" href="https://azusa.academia.edu/ricovitz">Rico Vitz</a><script data-card-contents-for-user="136058" type="text/json">{"id":136058,"first_name":"Rico","last_name":"Vitz","domain_name":"azusa","page_name":"ricovitz","display_name":"Rico Vitz","profile_url":"https://azusa.academia.edu/ricovitz?f_ri=358149","photo":"https://0.academia-photos.com/136058/36104/29219358/s65_rico.vitz.jpg"}</script></span></span></li><li class="js-paper-rank-work_4703394 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="4703394"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 4703394, container: ".js-paper-rank-work_4703394", }); 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$(".js-view-count[data-work-id=4703394]").text(description); $(".js-view-count-work_4703394").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_4703394").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="4703394"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">3</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="19942" href="https://www.academia.edu/Documents/in/David_Hume">David Hume</a>, <script data-card-contents-for-ri="19942" type="text/json">{"id":19942,"name":"David Hume","url":"https://www.academia.edu/Documents/in/David_Hume?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="60366" href="https://www.academia.edu/Documents/in/Sympathy">Sympathy</a>, <script data-card-contents-for-ri="60366" type="text/json">{"id":60366,"name":"Sympathy","url":"https://www.academia.edu/Documents/in/Sympathy?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="358149" href="https://www.academia.edu/Documents/in/Benevolence">Benevolence</a><script data-card-contents-for-ri="358149" type="text/json">{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=4703394]'), work: {"id":4703394,"title":"Sympathy and Benevolence in Hume's Moral Psychology","created_at":"2013-10-07T07:40:14.609-07:00","url":"https://www.academia.edu/4703394/Sympathy_and_Benevolence_in_Humes_Moral_Psychology?f_ri=358149","dom_id":"work_4703394","summary":"In this paper, I argue that Hume’s account of sympathy is substantially unchanged from the Treatise to the second Enquiry. I show that Hume uses the term ‘sympathy’ to refer to three different mental phenomena (a psychological mechanism or principle, a sentiment, and a conversion process) and that he consistently refers to sympathy as a cause of benevolent motivation. I attempt to resolve an apparent difficulty regarding sympathy and humanity by explaining how each is an ‘original principle’ in Hume’s sense. I conclude by suggesting how my interpretation might make a contemporary evaluation of Hume’s account of benevolent motivation possible.","downloadable_attachments":[{"id":50354775,"asset_id":4703394,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":136058,"first_name":"Rico","last_name":"Vitz","domain_name":"azusa","page_name":"ricovitz","display_name":"Rico Vitz","profile_url":"https://azusa.academia.edu/ricovitz?f_ri=358149","photo":"https://0.academia-photos.com/136058/36104/29219358/s65_rico.vitz.jpg"}],"research_interests":[{"id":19942,"name":"David Hume","url":"https://www.academia.edu/Documents/in/David_Hume?f_ri=358149","nofollow":false},{"id":60366,"name":"Sympathy","url":"https://www.academia.edu/Documents/in/Sympathy?f_ri=358149","nofollow":false},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_26828788 coauthored" data-work_id="26828788" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/26828788/The_Most_Good_We_Can_Do_or_The_Best_Person_We_Can_Be">The Most Good We Can Do or The Best Person We Can Be?</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">We challenge effective altruism (EA) on the basis that it should be more inclusive regarding the demands of altruism. EA should consider carefully agents’ intentions and the role those intentions can play in agents’ moral lives. Although... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_26828788" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">We challenge effective altruism (EA) on the basis that it should be more inclusive regarding the demands of altruism. EA should consider carefully agents’ intentions and the role those intentions can play in agents’ moral lives. Although we argue that good intentions play an instrumental role and can lead to better results, by adopting a Hutchesonian perspective, we show that intentions should, first and foremost, be considered for their intrinsic value. We examine offsetting and geoengineering, two so-called solutions to climate change supported by EA, to highlight the limitations of a narrow understanding of altruism.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/26828788" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="ab28083eb6c8f187abb29b989795c104" rel="nofollow" data-download="{"attachment_id":61510835,"asset_id":26828788,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/61510835/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="24769029" href="https://oxford.academia.edu/LisaBroussois">Lisa Broussois</a><script data-card-contents-for-user="24769029" type="text/json">{"id":24769029,"first_name":"Lisa","last_name":"Broussois","domain_name":"oxford","page_name":"LisaBroussois","display_name":"Lisa Broussois","profile_url":"https://oxford.academia.edu/LisaBroussois?f_ri=358149","photo":"https://0.academia-photos.com/24769029/6713822/7584028/s65_lisa.broussois.jpg"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-26828788">+1</span><div class="hidden js-additional-users-26828788"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://utwente.academia.edu/MichelBourban">Michel Bourban</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-26828788'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-26828788').html(); 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container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_26828788 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="26828788"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 26828788; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=26828788]").text(description); $(".js-view-count-work_26828788").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_26828788").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="26828788"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">7</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="1512" href="https://www.academia.edu/Documents/in/Climate_Change">Climate Change</a>, <script data-card-contents-for-ri="1512" type="text/json">{"id":1512,"name":"Climate Change","url":"https://www.academia.edu/Documents/in/Climate_Change?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="77294" href="https://www.academia.edu/Documents/in/Moral_Sense">Moral Sense</a>, <script data-card-contents-for-ri="77294" type="text/json">{"id":77294,"name":"Moral Sense","url":"https://www.academia.edu/Documents/in/Moral_Sense?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="93753" href="https://www.academia.edu/Documents/in/Geoengineering">Geoengineering</a>, <script data-card-contents-for-ri="93753" type="text/json">{"id":93753,"name":"Geoengineering","url":"https://www.academia.edu/Documents/in/Geoengineering?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="358149" href="https://www.academia.edu/Documents/in/Benevolence">Benevolence</a><script data-card-contents-for-ri="358149" type="text/json">{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=26828788]'), work: {"id":26828788,"title":"The Most Good We Can Do or The Best Person We Can Be?","created_at":"2016-07-08T02:30:01.755-07:00","url":"https://www.academia.edu/26828788/The_Most_Good_We_Can_Do_or_The_Best_Person_We_Can_Be?f_ri=358149","dom_id":"work_26828788","summary":"We challenge effective altruism (EA) on the basis that it should be more inclusive regarding the demands of altruism. EA should consider carefully agents’ intentions and the role those intentions can play in agents’ moral lives. Although we argue that good intentions play an instrumental role and can lead to better results, by adopting a Hutchesonian perspective, we show that intentions should, first and foremost, be considered for their intrinsic value. 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itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/8743169/Presantation_ubuntu">Presantation ubuntu</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/8743169" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="cad2a513cd7dfc28e4cf56b2cf378e3a" rel="nofollow" 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href="https://www.academia.edu/Documents/in/Hospitality">Hospitality</a>, <script data-card-contents-for-ri="22656" type="text/json">{"id":22656,"name":"Hospitality","url":"https://www.academia.edu/Documents/in/Hospitality?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="47830" href="https://www.academia.edu/Documents/in/Solidarity">Solidarity</a>, <script data-card-contents-for-ri="47830" type="text/json">{"id":47830,"name":"Solidarity","url":"https://www.academia.edu/Documents/in/Solidarity?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="90279" href="https://www.academia.edu/Documents/in/Openness">Openness</a><script data-card-contents-for-ri="90279" type="text/json">{"id":90279,"name":"Openness","url":"https://www.academia.edu/Documents/in/Openness?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: 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Education","url":"https://www.academia.edu/Documents/in/Teacher_Education?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="2704" href="https://www.academia.edu/Documents/in/Conscientiousness">Conscientiousness</a>, <script data-card-contents-for-ri="2704" type="text/json">{"id":2704,"name":"Conscientiousness","url":"https://www.academia.edu/Documents/in/Conscientiousness?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="3043" href="https://www.academia.edu/Documents/in/Trust">Trust</a><script data-card-contents-for-ri="3043" type="text/json">{"id":3043,"name":"Trust","url":"https://www.academia.edu/Documents/in/Trust?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=6415225]'), work: 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}) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_8190428" data-work_id="8190428" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/8190428/The_bridge_of_benevolence_Hutcheson_and_Mencius">The bridge of benevolence: Hutcheson and Mencius</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The Scottish sentimentalist Francis Hutcheson and the Chinese Confucianist Mencius give benevolence (ren) a key place in their respectivemoral theories, as the first and foundational virtue. Leaving aside differences in style and method,... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_8190428" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The Scottish sentimentalist Francis Hutcheson and the Chinese Confucianist Mencius give benevolence (ren) a key place in their respectivemoral theories, as the first and foundational virtue. Leaving aside differences in style and method, my purpose in this essay is to underline this similarity by focusing on four common features: first, <br />benevolence springs from compassion, an innate and universal feeling shared by all human beings; second, its objects are not only human beings but also animals; third, it is sensitive to proximity; and finally, it has to be constantly cultivated in order to become a character trait. I will conclude with some brief remarks as to how this  understanding of benevolence as rooted in feeling rather than reason, and in personal rather than impersonal <br />relationships, helps to illuminate part of the discussion in moral philosophy today.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/8190428" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="37da8b5ec32a498151524dd0495b067e" rel="nofollow" data-download="{"attachment_id":34622152,"asset_id":8190428,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/34622152/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="15067719" href="https://uio.academia.edu/AlejandraMancilla">Alejandra Mancilla</a><script data-card-contents-for-user="15067719" type="text/json">{"id":15067719,"first_name":"Alejandra","last_name":"Mancilla","domain_name":"uio","page_name":"AlejandraMancilla","display_name":"Alejandra Mancilla","profile_url":"https://uio.academia.edu/AlejandraMancilla?f_ri=358149","photo":"https://0.academia-photos.com/15067719/4315092/15117724/s65_alejandra.mancilla.jpg"}</script></span></span></li><li class="js-paper-rank-work_8190428 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="8190428"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 8190428, container: ".js-paper-rank-work_8190428", }); 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$(".js-view-count[data-work-id=8190428]").text(description); $(".js-view-count-work_8190428").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_8190428").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="8190428"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="44969" href="https://www.academia.edu/Documents/in/Mencius">Mencius</a>, <script data-card-contents-for-ri="44969" type="text/json">{"id":44969,"name":"Mencius","url":"https://www.academia.edu/Documents/in/Mencius?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="358149" href="https://www.academia.edu/Documents/in/Benevolence">Benevolence</a>, <script data-card-contents-for-ri="358149" type="text/json">{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="478902" href="https://www.academia.edu/Documents/in/Francis_Hutcheson">Francis Hutcheson</a>, <script data-card-contents-for-ri="478902" type="text/json">{"id":478902,"name":"Francis Hutcheson","url":"https://www.academia.edu/Documents/in/Francis_Hutcheson?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="631913" href="https://www.academia.edu/Documents/in/Moral_Sentiments">Moral Sentiments</a><script data-card-contents-for-ri="631913" type="text/json">{"id":631913,"name":"Moral Sentiments","url":"https://www.academia.edu/Documents/in/Moral_Sentiments?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=8190428]'), work: {"id":8190428,"title":"The bridge of benevolence: Hutcheson and Mencius","created_at":"2014-09-03T18:57:26.614-07:00","url":"https://www.academia.edu/8190428/The_bridge_of_benevolence_Hutcheson_and_Mencius?f_ri=358149","dom_id":"work_8190428","summary":"The Scottish sentimentalist Francis Hutcheson and the Chinese Confucianist Mencius give benevolence (ren) a key place in their respectivemoral theories, as the first and foundational virtue. Leaving aside differences in style and method, my purpose in this essay is to underline this similarity by focusing on four common features: first,\r\nbenevolence springs from compassion, an innate and universal feeling shared by all human beings; second, its objects are not only human beings but also animals; third, it is sensitive to proximity; and finally, it has to be constantly cultivated in order to become a character trait. I will conclude with some brief remarks as to how this understanding of benevolence as rooted in feeling rather than reason, and in personal rather than impersonal\r\nrelationships, helps to illuminate part of the discussion in moral philosophy today.","downloadable_attachments":[{"id":34622152,"asset_id":8190428,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":15067719,"first_name":"Alejandra","last_name":"Mancilla","domain_name":"uio","page_name":"AlejandraMancilla","display_name":"Alejandra Mancilla","profile_url":"https://uio.academia.edu/AlejandraMancilla?f_ri=358149","photo":"https://0.academia-photos.com/15067719/4315092/15117724/s65_alejandra.mancilla.jpg"}],"research_interests":[{"id":44969,"name":"Mencius","url":"https://www.academia.edu/Documents/in/Mencius?f_ri=358149","nofollow":false},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false},{"id":478902,"name":"Francis 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href="https://www.academia.edu/Documents/in/Sociology">Sociology</a>, <script data-card-contents-for-ri="184" type="text/json">{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="3488" href="https://www.academia.edu/Documents/in/Social_Studies_Education">Social Studies Education</a>, <script data-card-contents-for-ri="3488" type="text/json">{"id":3488,"name":"Social Studies Education","url":"https://www.academia.edu/Documents/in/Social_Studies_Education?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="4567" href="https://www.academia.edu/Documents/in/Civic_Education">Civic Education</a>, <script data-card-contents-for-ri="4567" type="text/json">{"id":4567,"name":"Civic Education","url":"https://www.academia.edu/Documents/in/Civic_Education?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="9491" href="https://www.academia.edu/Documents/in/Pedagogy">Pedagogy</a><script data-card-contents-for-ri="9491" type="text/json">{"id":9491,"name":"Pedagogy","url":"https://www.academia.edu/Documents/in/Pedagogy?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=82277425]'), work: {"id":82277425,"title":"Cultivating sprouts of benevolence: a foundational principle for curriculum in civic and multicultural 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u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The paper presents some historical (Plato, Aristotle, Plotin, Augustine, Boethius, Aquinas) and main contemporary topics about different accounts of goodness of God understood as ontological goodness, perfection and as ethical goodness -... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_21271112" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The paper presents some historical (Plato, Aristotle, Plotin, Augustine, Boethius, Aquinas) and main contemporary topics about different accounts of goodness of God understood as ontological goodness, perfection and as ethical goodness - impeccability and benevolence. The arguments for goodness of God are presented, mainly from stance of Aquinas classical theism as well as arguments against compatibility of essential goodness and omnipotence (N. Pike) and being an moral agent. The article draws perspective of different philosophical issues connected with goodness of God, like problem of evil, the Euthyphro dilemma,  divine command ethics and divine motivation theory.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/21271112" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="10444c3dac636e0970db809023e25c23" rel="nofollow" data-download="{"attachment_id":65695036,"asset_id":21271112,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/65695036/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="21735348" href="https://ug.academia.edu/MarekPeplinski">Marek Pepliński</a><script data-card-contents-for-user="21735348" type="text/json">{"id":21735348,"first_name":"Marek","last_name":"Pepliński","domain_name":"ug","page_name":"MarekPeplinski","display_name":"Marek Pepliński","profile_url":"https://ug.academia.edu/MarekPeplinski?f_ri=358149","photo":"https://0.academia-photos.com/21735348/8261679/35178567/s65_marek.pepli_ski.jpg"}</script></span></span></li><li class="js-paper-rank-work_21271112 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="21271112"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 21271112, container: ".js-paper-rank-work_21271112", }); 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Les grandes familles turques et la mutation culturelle d'Istanbul</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">ésumé / Abstract Au cours de la première décennie du XXIe siècle ont été créés, à Istanbul, plus de dix musées privés dédiés pour la plupart à l'art contemporain, qui tous ont l'ambition de rayonner sur la scène internationale. La... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_7957408" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">ésumé / Abstract <br />Au cours de la première décennie du XXIe siècle ont été créés, à Istanbul, plus de dix musées privés dédiés pour la plupart à l'art contemporain, qui tous ont l'ambition de rayonner sur la scène internationale. La vitalité d'Istanbul dans ce domaine n'est pas étrangère au choix de la ville comme capitale culturelle de l'Europe pour 2010. Istanbul Modem, le musée de Péra, Santralistanbul sont les exemples les plus récents. Les familles à l'origine de ces créations — qui sont les acteurs majeurs de cette évolution — sont celles-là mêmes qui, quelques années auparavant, avaient fondé des universités éponymes. L'ensemble de ces initiatives confirme l'émergence de nouveaux usages parmi les élites turques et témoigne du rôle du mécénat tant sur la scène culturelle que dans le domaine de l'urbanisme. Cet article tente d'analyser en termes d'histoire du temps présent les logiques qui président à l'évolution du mécénat qui a pris la suite des usages philanthropiques, contribuant ainsi à établir le leadership de grandes familles comme les Koç ou les Sabanci. Il met en perspective cette politique de la culture mise en œuvre par des acteurs privés avec les politiques publiques développées par le gouvernement « islamo-conservateur ». Il étudie également le rôle de ces actions culturelles et artistiques dans la revitalisation de l'espace urbain et qui donnent à Istanbul une importance croissante dans la compétition entre les grandes métropoles mondiales.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/7957408" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="1780e7507c84de46ebc5cdffff651a4e" rel="nofollow" data-download="{"attachment_id":34430713,"asset_id":7957408,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/34430713/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="211744" href="https://univ-paris8.academia.edu/NoraSeni">Nora Seni</a><script data-card-contents-for-user="211744" type="text/json">{"id":211744,"first_name":"Nora","last_name":"Seni","domain_name":"univ-paris8","page_name":"NoraSeni","display_name":"Nora Seni","profile_url":"https://univ-paris8.academia.edu/NoraSeni?f_ri=358149","photo":"https://0.academia-photos.com/211744/886691/1107460/s65_nora.seni.jpg"}</script></span></span></li><li class="js-paper-rank-work_7957408 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="7957408"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 7957408, container: ".js-paper-rank-work_7957408", }); 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$(".js-view-count[data-work-id=7957408]").text(description); $(".js-view-count-work_7957408").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_7957408").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="7957408"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">7</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="19596" href="https://www.academia.edu/Documents/in/Philanthropy">Philanthropy</a>, <script data-card-contents-for-ri="19596" type="text/json">{"id":19596,"name":"Philanthropy","url":"https://www.academia.edu/Documents/in/Philanthropy?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="144221" href="https://www.academia.edu/Documents/in/Istanbul">Istanbul</a>, <script data-card-contents-for-ri="144221" type="text/json">{"id":144221,"name":"Istanbul","url":"https://www.academia.edu/Documents/in/Istanbul?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="249884" href="https://www.academia.edu/Documents/in/Beneficence">Beneficence</a>, <script data-card-contents-for-ri="249884" type="text/json">{"id":249884,"name":"Beneficence","url":"https://www.academia.edu/Documents/in/Beneficence?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="358149" href="https://www.academia.edu/Documents/in/Benevolence">Benevolence</a><script data-card-contents-for-ri="358149" type="text/json">{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=7957408]'), work: {"id":7957408,"title":"MÉCÈNES, PHILANTHROPES OU ÉVERGÈTES? Les grandes familles turques et la mutation culturelle d'Istanbul","created_at":"2014-08-12T23:27:11.062-07:00","url":"https://www.academia.edu/7957408/M%C3%89C%C3%88NES_PHILANTHROPES_OU_%C3%89VERG%C3%88TES_Les_grandes_familles_turques_et_la_mutation_culturelle_dIstanbul?f_ri=358149","dom_id":"work_7957408","summary":"ésumé / Abstract\r\nAu cours de la première décennie du XXIe siècle ont été créés, à Istanbul, plus de dix musées privés dédiés pour la plupart à l'art contemporain, qui tous ont l'ambition de rayonner sur la scène internationale. La vitalité d'Istanbul dans ce domaine n'est pas étrangère au choix de la ville comme capitale culturelle de l'Europe pour 2010. Istanbul Modem, le musée de Péra, Santralistanbul sont les exemples les plus récents. Les familles à l'origine de ces créations — qui sont les acteurs majeurs de cette évolution — sont celles-là mêmes qui, quelques années auparavant, avaient fondé des universités éponymes. L'ensemble de ces initiatives confirme l'émergence de nouveaux usages parmi les élites turques et témoigne du rôle du mécénat tant sur la scène culturelle que dans le domaine de l'urbanisme. Cet article tente d'analyser en termes d'histoire du temps présent les logiques qui président à l'évolution du mécénat qui a pris la suite des usages philanthropiques, contribuant ainsi à établir le leadership de grandes familles comme les Koç ou les Sabanci. Il met en perspective cette politique de la culture mise en œuvre par des acteurs privés avec les politiques publiques développées par le gouvernement « islamo-conservateur ». Il étudie également le rôle de ces actions culturelles et artistiques dans la revitalisation de l'espace urbain et qui donnent à Istanbul une importance croissante dans la compétition entre les grandes métropoles mondiales.","downloadable_attachments":[{"id":34430713,"asset_id":7957408,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":211744,"first_name":"Nora","last_name":"Seni","domain_name":"univ-paris8","page_name":"NoraSeni","display_name":"Nora Seni","profile_url":"https://univ-paris8.academia.edu/NoraSeni?f_ri=358149","photo":"https://0.academia-photos.com/211744/886691/1107460/s65_nora.seni.jpg"}],"research_interests":[{"id":19596,"name":"Philanthropy","url":"https://www.academia.edu/Documents/in/Philanthropy?f_ri=358149","nofollow":false},{"id":144221,"name":"Istanbul","url":"https://www.academia.edu/Documents/in/Istanbul?f_ri=358149","nofollow":false},{"id":249884,"name":"Beneficence","url":"https://www.academia.edu/Documents/in/Beneficence?f_ri=358149","nofollow":false},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false},{"id":443536,"name":"Politiques culturelles","url":"https://www.academia.edu/Documents/in/Politiques_culturelles?f_ri=358149"},{"id":535179,"name":"Marketing Urbain","url":"https://www.academia.edu/Documents/in/Marketing_Urbain?f_ri=358149"},{"id":1489558,"name":"Patrons of Art","url":"https://www.academia.edu/Documents/in/Patrons_of_Art?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_27879536" data-work_id="27879536" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/27879536/Exploring_Forgiveness_Do_Benevolence_and_Revenge_Associate_with_Procedural_Justice_Workplace_Satisfaction_and_Intention_to_Leave">Exploring Forgiveness: Do Benevolence and Revenge Associate with Procedural Justice, Workplace Satisfaction and Intention to Leave</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Although numerous empirical studies have indicated perceived organizational justice associate with satisfaction, this study aims at extending extant contemporary organizational research studies and investigates whether benevolence and... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_27879536" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Although numerous empirical studies have indicated perceived organizational justice associate with satisfaction, this study aims at extending extant contemporary organizational research studies and investigates whether benevolence and revenge relate with procedural justice, workplace satisfaction and intention to leave. After performing a literature review, the relationships amongst the five constructs were proposed and their related measurement items were taken to prepare the questionnaire for collecting data. Structural equation modeling was adopted to test the hypotheses with data of 239 part-time students. The findings supported most of the hypotheses, except the relationships between revenge and intention to leave, and between benevolence and intention to leave. The results indicate that procedural justice relates to revenge and benevolence, and these three constructs link with workplace satisfaction. Workplace satisfaction relates to intention to leave but revenge and benevolence do not associate with intention to leave. This research may be the first study to investigate the five constructs together in one research. It strengthens theoretical implications of organizational studies and the findings show the importance and implications of revenge and benevolence for forgiveness in the workplace. Particularly, encouraging forgiveness with fair procedural policy is recommended as employees would work more satisfactorily and have higher willingness to retain. But this does not mean forcing employees to forgive as employees may adopt revenge, particularly when they perceive working under unfair system.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/27879536" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="32c98024e40a604b18e970752c7edf5d" rel="nofollow" data-download="{"attachment_id":48165629,"asset_id":27879536,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/48165629/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="31544430" href="https://ijmsbr.academia.edu/IJMSBR">IJMSBR Open Access Journal</a><script data-card-contents-for-user="31544430" type="text/json">{"id":31544430,"first_name":"IJMSBR","last_name":"Open Access Journal","domain_name":"ijmsbr","page_name":"IJMSBR","display_name":"IJMSBR Open Access Journal","profile_url":"https://ijmsbr.academia.edu/IJMSBR?f_ri=358149","photo":"https://0.academia-photos.com/31544430/9326344/10394528/s65_dr.john.keets.jpg"}</script></span></span></li><li class="js-paper-rank-work_27879536 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="27879536"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 27879536, container: ".js-paper-rank-work_27879536", }); 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$(".js-view-count[data-work-id=27879536]").text(description); $(".js-view-count-work_27879536").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_27879536").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="27879536"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i></div><span class="InlineList-item-text u-textTruncate u-pl6x"><a class="InlineList-item-text" data-has-card-for-ri="358149" href="https://www.academia.edu/Documents/in/Benevolence">Benevolence</a><script data-card-contents-for-ri="358149" type="text/json">{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (false) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=27879536]'), work: {"id":27879536,"title":"Exploring Forgiveness: Do Benevolence and Revenge Associate with Procedural Justice, Workplace Satisfaction and Intention to Leave","created_at":"2016-08-18T22:39:18.372-07:00","url":"https://www.academia.edu/27879536/Exploring_Forgiveness_Do_Benevolence_and_Revenge_Associate_with_Procedural_Justice_Workplace_Satisfaction_and_Intention_to_Leave?f_ri=358149","dom_id":"work_27879536","summary":"Although numerous empirical studies have indicated perceived organizational justice associate with satisfaction, this study aims at extending extant contemporary organizational research studies and investigates whether benevolence and revenge relate with procedural justice, workplace satisfaction and intention to leave. After performing a literature review, the relationships amongst the five constructs were proposed and their related measurement items were taken to prepare the questionnaire for collecting data. Structural equation modeling was adopted to test the hypotheses with data of 239 part-time students. The findings supported most of the hypotheses, except the relationships between revenge and intention to leave, and between benevolence and intention to leave. The results indicate that procedural justice relates to revenge and benevolence, and these three constructs link with workplace satisfaction. Workplace satisfaction relates to intention to leave but revenge and benevolence do not associate with intention to leave. This research may be the first study to investigate the five constructs together in one research. It strengthens theoretical implications of organizational studies and the findings show the importance and implications of revenge and benevolence for forgiveness in the workplace. Particularly, encouraging forgiveness with fair procedural policy is recommended as employees would work more satisfactorily and have higher willingness to retain. But this does not mean forcing employees to forgive as employees may adopt revenge, particularly when they perceive working under unfair system.","downloadable_attachments":[{"id":48165629,"asset_id":27879536,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":31544430,"first_name":"IJMSBR","last_name":"Open Access Journal","domain_name":"ijmsbr","page_name":"IJMSBR","display_name":"IJMSBR Open Access Journal","profile_url":"https://ijmsbr.academia.edu/IJMSBR?f_ri=358149","photo":"https://0.academia-photos.com/31544430/9326344/10394528/s65_dr.john.keets.jpg"}],"research_interests":[{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_1498419" data-work_id="1498419" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/1498419/The_Me_to_We_Social_Enterprise_Global_Education_as_Lifestyle_Brand">The "Me to We" Social Enterprise: Global Education as Lifestyle Brand</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">he North American-based social enterprise Me to We has developed into one of the leading youth-oriented humanitarian agencies in Canada and provides a primary means of actualizing global citizenship within the Canadian education system.... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_1498419" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">he North American-based social enterprise Me to We has developed into one of the leading youth-oriented humanitarian agencies in Canada and provides a primary means of actualizing global citizenship within the Canadian education system. Through the annual We Day spectacles and the organization’s Schools In Action program, Me to We engages with tens of thousands of Canadian youth each year. Drawing upon the idea of a “personal” social movement and the articulation of cosmopolitanism as a “lifestyle”, Me to We is an example of, but also extends, Lilie Chouliaraki’s notion of “post-humanitarian discourse.” This article provides a critique of Me to We as a “lifestyle brand” which functions as much within the discourse of humanitarianism as it does the emergent self-help industry in North America. Me to We’s social enterprise model provides a specifically neoliberal formulation of the practice of philanthropy in that it relies upon corporate-consumer affiliation not only with the “brand” but with the celebrity front men of the organization, Craig and Marc Kielburger. Despite the appeal to the collective, the pedagogical project of Me to We relies upon, and reinforces, the benevolent subject who is distinguished by their desire to transcend affluence without giving it up.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/1498419" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="9d0df10ed3075e4cf340feceac17ac7a" rel="nofollow" data-download="{"attachment_id":30938577,"asset_id":1498419,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/30938577/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="33206" href="https://universityofbritishcolumbia.academia.edu/DavidJefferess">David Jefferess</a><script data-card-contents-for-user="33206" type="text/json">{"id":33206,"first_name":"David","last_name":"Jefferess","domain_name":"universityofbritishcolumbia","page_name":"DavidJefferess","display_name":"David Jefferess","profile_url":"https://universityofbritishcolumbia.academia.edu/DavidJefferess?f_ri=358149","photo":"/images/s65_no_pic.png"}</script></span></span></li><li class="js-paper-rank-work_1498419 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="1498419"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 1498419, container: ".js-paper-rank-work_1498419", }); 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Through the annual We Day spectacles and the organization’s Schools In Action program, Me to We engages with tens of thousands of Canadian youth each year. Drawing upon the idea of a “personal” social movement and the articulation of cosmopolitanism as a “lifestyle”, Me to We is an example of, but also extends, Lilie Chouliaraki’s notion of “post-humanitarian discourse.” This article provides a critique of Me to We as a “lifestyle brand” which functions as much within the discourse of humanitarianism as it does the emergent self-help industry in North America. Me to We’s social enterprise model provides a specifically neoliberal formulation of the practice of philanthropy in that it relies upon corporate-consumer affiliation not only with the “brand” but with the celebrity front men of the organization, Craig and Marc Kielburger. Despite the appeal to the collective, the pedagogical project of Me to We relies upon, and reinforces, the benevolent subject who is distinguished by their desire to transcend affluence without giving it up.","downloadable_attachments":[{"id":30938577,"asset_id":1498419,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":33206,"first_name":"David","last_name":"Jefferess","domain_name":"universityofbritishcolumbia","page_name":"DavidJefferess","display_name":"David Jefferess","profile_url":"https://universityofbritishcolumbia.academia.edu/DavidJefferess?f_ri=358149","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":1439,"name":"Globalization","url":"https://www.academia.edu/Documents/in/Globalization?f_ri=358149","nofollow":false},{"id":2585,"name":"International Development","url":"https://www.academia.edu/Documents/in/International_Development?f_ri=358149","nofollow":false},{"id":2592,"name":"Human 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u-mb0x js-work-card work_44029098" data-work_id="44029098" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/44029098/Tithe_It_is_not_a_Tax">Tithe -It is not a Tax</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">Things that you have always wanted to know regarding Tithe</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/44029098" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a 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data-card-contents-for-user="45160144" type="text/json">{"id":45160144,"first_name":"Zuko","last_name":"Mbewu","domain_name":"independent","page_name":"ZukoMbewu","display_name":"Zuko P Mbewu","profile_url":"https://independent.academia.edu/ZukoMbewu?f_ri=358149","photo":"https://0.academia-photos.com/45160144/29365365/36656928/s65_zuko.mbewu.jpg"}</script></span></span></li><li class="js-paper-rank-work_44029098 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="44029098"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 44029098, container: ".js-paper-rank-work_44029098", }); });</script></li><li class="js-percentile-work_44029098 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x 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type="text/json">{"id":314802,"name":"Tithe","url":"https://www.academia.edu/Documents/in/Tithe?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="358149" href="https://www.academia.edu/Documents/in/Benevolence">Benevolence</a><script data-card-contents-for-ri="358149" type="text/json">{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=44029098]'), work: {"id":44029098,"title":"Tithe -It is not a Tax","created_at":"2020-09-06T12:25:08.438-07:00","url":"https://www.academia.edu/44029098/Tithe_It_is_not_a_Tax?f_ri=358149","dom_id":"work_44029098","summary":"Things that you have always wanted to know regarding 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data-work_id="38426288" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/38426288/Alle_origini_dei_diritti_degli_animali_Il_dibattito_sulletica_animale_nella_cultura_inglese_del_XVIII_secolo">Alle origini dei diritti degli animali. Il dibattito sull'etica animale nella cultura inglese del XVIII secolo</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Negli ultimi decenni si è andato delineando un nuovo filone di ricerca all’interno delle discipline filosofico-teologiche volto a indagare il ruolo assegnato agli animali all'interno della tradizione ebraico-cristiana. Le ragioni di... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_38426288" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Negli ultimi decenni si è andato delineando un nuovo filone di ricerca all’interno delle discipline filosofico-teologiche volto a indagare il ruolo assegnato agli animali all'interno della tradizione ebraico-cristiana. Le ragioni di questa nuova attenzione sono state generalmente rinvenute nella contemporanea crisi ecologica che, secondo gli studiosi, avrebbe spinto l’essere umano a interrogarsi circa le radici del marcato antropocentrismo, proprio del pensiero occidentale, con cui egli si relaziona al resto del vivente, altro da sé. Eppure secoli addietro, quando le odierne preoccupazioni per l’ambiente e per la sopravvivenza delle specie non erano affatto immaginabili, numerosi pensatori cristiani di diversa confessione avevano sondato la possibilità di interpretare in chiave teocentrica i testi fondativi della loro religione, guidati principalmente dalla esigenza di restituire al vivente non umano quella dignità spesso a essi negata. <br />Certamente le ragioni da cui erano mossi questi autori erano ben diverse rispetto a quelle a noi contemporanee, tuttavia ai loro occhi si presentavano forme di violenza che, sebbene differenti da quelle praticate ai nostri giorni, svelavano nondimeno una uguale indifferenza nei confronti del valore della vita delle altre creature. I combattimenti tra animali, la vivisezione, le cruente pratiche di macellazione, gli abusi quotidiani sulle bestie da tiro e da soma, e così pure le dure condizioni di detenzione degli altri animali ponevano seri interrogativi nei cuori di numerose persone. Come poteva un Dio misericordioso permettere che le sue creature venissero torturate? Le risposte fornite dal meccanicismo cartesiano, nonostante la sua considerevole diffusione e accettazione a livello intellettuale, svelavano la propria inconsistenza davanti al contatto diretto con gli animali. <br />D’altra parte, tanto la legislazione ecclesiale quanto quella secolare non prendevano in considerazione le violenze perpetrate nei confronti degli esseri viventi non umani, facendo scivolare in secondo piano la dignità della loro sofferenza. Da dove allora cominciare, se non dalla Bibbia, per riscoprire i doveri umani verso di essi? Tale è stato il percorso seguito dagli autori di cui si occupa il presente lavoro. Si tratta di alcuni pastori inglesi di diversa confessione che, nell’arco di circa cinquant’anni (1742-1792), fecero propria l’esigenza di rileggere i testi sacri alla luce di una rinnovata attenzione verso le creature non umane. Sebbene le argomentazioni contenute in tali opere furono in grado di influenzare profondamente la discussione relativa all'etica animale, cristiana e non, nel corso del Sette-Ottocento inglesi, ciò non impedì loro di cadere, durante il Ventesimo secolo, in una sorta di oblio che, ad oggi, ne ha impedito la valorizzazione. <br />Concentrandosi esclusivamente su opere appartenenti a una specifica, ma multiforme, tradizione religiosa, il presente lavoro mira a ricostruire un importante tassello di quella disciplina che può essere chiamata “etica animale cristiana”, ovvero quella corrente dell’etica animale volta a individuare il posto attribuito alle creature non umane all'interno della morale cristiana. All’analisi dei testi veri e propri viene anteposto un breve studio tanto del milieu socio-culturale dell’Inghilterra dell’età moderna quanto del panorama filosofico che fece da cornice a dette produzioni letterarie.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/38426288" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="1c75ee4a3c3249aaf03271ecbecd0042" rel="nofollow" data-download="{"attachment_id":58485794,"asset_id":38426288,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/58485794/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="464654" href="https://unige-it1.academia.edu/AlmaMassaro">Alma Massaro</a><script data-card-contents-for-user="464654" type="text/json">{"id":464654,"first_name":"Alma","last_name":"Massaro","domain_name":"unige-it1","page_name":"AlmaMassaro","display_name":"Alma Massaro","profile_url":"https://unige-it1.academia.edu/AlmaMassaro?f_ri=358149","photo":"https://0.academia-photos.com/464654/267807/316503/s65_alma.massaro.jpg"}</script></span></span></li><li class="js-paper-rank-work_38426288 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="38426288"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 38426288, container: ".js-paper-rank-work_38426288", }); 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$(".js-view-count[data-work-id=38426288]").text(description); $(".js-view-count-work_38426288").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_38426288").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="38426288"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">10</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="803" href="https://www.academia.edu/Documents/in/Philosophy">Philosophy</a>, <script data-card-contents-for-ri="803" type="text/json">{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1414" href="https://www.academia.edu/Documents/in/Bioethics">Bioethics</a>, <script data-card-contents-for-ri="1414" type="text/json">{"id":1414,"name":"Bioethics","url":"https://www.academia.edu/Documents/in/Bioethics?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="3233" href="https://www.academia.edu/Documents/in/Animal_Studies">Animal Studies</a>, <script data-card-contents-for-ri="3233" type="text/json">{"id":3233,"name":"Animal Studies","url":"https://www.academia.edu/Documents/in/Animal_Studies?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="3234" href="https://www.academia.edu/Documents/in/Animal_Ethics">Animal Ethics</a><script data-card-contents-for-ri="3234" type="text/json">{"id":3234,"name":"Animal Ethics","url":"https://www.academia.edu/Documents/in/Animal_Ethics?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=38426288]'), work: {"id":38426288,"title":"Alle origini dei diritti degli animali. Il dibattito sull'etica animale nella cultura inglese del XVIII secolo","created_at":"2019-02-23T13:09:30.216-08:00","url":"https://www.academia.edu/38426288/Alle_origini_dei_diritti_degli_animali_Il_dibattito_sulletica_animale_nella_cultura_inglese_del_XVIII_secolo?f_ri=358149","dom_id":"work_38426288","summary":"Negli ultimi decenni si è andato delineando un nuovo filone di ricerca all’interno delle discipline filosofico-teologiche volto a indagare il ruolo assegnato agli animali all'interno della tradizione ebraico-cristiana. Le ragioni di questa nuova attenzione sono state generalmente rinvenute nella contemporanea crisi ecologica che, secondo gli studiosi, avrebbe spinto l’essere umano a interrogarsi circa le radici del marcato antropocentrismo, proprio del pensiero occidentale, con cui egli si relaziona al resto del vivente, altro da sé. Eppure secoli addietro, quando le odierne preoccupazioni per l’ambiente e per la sopravvivenza delle specie non erano affatto immaginabili, numerosi pensatori cristiani di diversa confessione avevano sondato la possibilità di interpretare in chiave teocentrica i testi fondativi della loro religione, guidati principalmente dalla esigenza di restituire al vivente non umano quella dignità spesso a essi negata. \nCertamente le ragioni da cui erano mossi questi autori erano ben diverse rispetto a quelle a noi contemporanee, tuttavia ai loro occhi si presentavano forme di violenza che, sebbene differenti da quelle praticate ai nostri giorni, svelavano nondimeno una uguale indifferenza nei confronti del valore della vita delle altre creature. I combattimenti tra animali, la vivisezione, le cruente pratiche di macellazione, gli abusi quotidiani sulle bestie da tiro e da soma, e così pure le dure condizioni di detenzione degli altri animali ponevano seri interrogativi nei cuori di numerose persone. Come poteva un Dio misericordioso permettere che le sue creature venissero torturate? Le risposte fornite dal meccanicismo cartesiano, nonostante la sua considerevole diffusione e accettazione a livello intellettuale, svelavano la propria inconsistenza davanti al contatto diretto con gli animali. \nD’altra parte, tanto la legislazione ecclesiale quanto quella secolare non prendevano in considerazione le violenze perpetrate nei confronti degli esseri viventi non umani, facendo scivolare in secondo piano la dignità della loro sofferenza. Da dove allora cominciare, se non dalla Bibbia, per riscoprire i doveri umani verso di essi? Tale è stato il percorso seguito dagli autori di cui si occupa il presente lavoro. Si tratta di alcuni pastori inglesi di diversa confessione che, nell’arco di circa cinquant’anni (1742-1792), fecero propria l’esigenza di rileggere i testi sacri alla luce di una rinnovata attenzione verso le creature non umane. Sebbene le argomentazioni contenute in tali opere furono in grado di influenzare profondamente la discussione relativa all'etica animale, cristiana e non, nel corso del Sette-Ottocento inglesi, ciò non impedì loro di cadere, durante il Ventesimo secolo, in una sorta di oblio che, ad oggi, ne ha impedito la valorizzazione. \nConcentrandosi esclusivamente su opere appartenenti a una specifica, ma multiforme, tradizione religiosa, il presente lavoro mira a ricostruire un importante tassello di quella disciplina che può essere chiamata “etica animale cristiana”, ovvero quella corrente dell’etica animale volta a individuare il posto attribuito alle creature non umane all'interno della morale cristiana. All’analisi dei testi veri e propri viene anteposto un breve studio tanto del milieu socio-culturale dell’Inghilterra dell’età moderna quanto del panorama filosofico che fece da cornice a dette produzioni letterarie. \n","downloadable_attachments":[{"id":58485794,"asset_id":38426288,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":464654,"first_name":"Alma","last_name":"Massaro","domain_name":"unige-it1","page_name":"AlmaMassaro","display_name":"Alma Massaro","profile_url":"https://unige-it1.academia.edu/AlmaMassaro?f_ri=358149","photo":"https://0.academia-photos.com/464654/267807/316503/s65_alma.massaro.jpg"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=358149","nofollow":false},{"id":1414,"name":"Bioethics","url":"https://www.academia.edu/Documents/in/Bioethics?f_ri=358149","nofollow":false},{"id":3233,"name":"Animal Studies","url":"https://www.academia.edu/Documents/in/Animal_Studies?f_ri=358149","nofollow":false},{"id":3234,"name":"Animal Ethics","url":"https://www.academia.edu/Documents/in/Animal_Ethics?f_ri=358149","nofollow":false},{"id":38462,"name":"Animal Rights","url":"https://www.academia.edu/Documents/in/Animal_Rights?f_ri=358149"},{"id":223573,"name":"Christianity and Animals","url":"https://www.academia.edu/Documents/in/Christianity_and_Animals?f_ri=358149"},{"id":278870,"name":"English Studies","url":"https://www.academia.edu/Documents/in/English_Studies?f_ri=358149"},{"id":290816,"name":"Stewardship","url":"https://www.academia.edu/Documents/in/Stewardship?f_ri=358149"},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149"},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_34222661" data-work_id="34222661" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/34222661/Ren_in_Analects_2012">Ren in Analects 2012</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Ren in the Lunyu is often taken to be virtue; if virtue is taken to be excellence as performing a function, as Plato understands it, this is not persuasive. Nor is it easy to show how ren encompasses or implies all other virtues. Ren is... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_34222661" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Ren in the Lunyu is often taken to be virtue; if virtue is taken to be excellence as performing a function, as Plato understands it, this is not persuasive. Nor is it easy to show how ren encompasses or implies all other virtues. Ren is furthermore ambiguous—it is used both in a wide sense and specifically as benevolence; in fact there are at least six accounts of what ren is in the Lunyu. This ambiguity cannot be made harmless by use of speech act theory, since commands , for example, require satisfaction conditions for them to be comprehensible. I conclude on a skeptical note: how ren is to be understood as virtue, if at all, remains unclear.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/34222661" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="aeb72e0c9b1d4e910775da55b3c8b5e1" rel="nofollow" data-download="{"attachment_id":54138095,"asset_id":34222661,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/54138095/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="11690054" href="https://unibe-ch.academia.edu/RichardKing">Richard King</a><script data-card-contents-for-user="11690054" type="text/json">{"id":11690054,"first_name":"Richard","last_name":"King","domain_name":"unibe-ch","page_name":"RichardKing","display_name":"Richard King","profile_url":"https://unibe-ch.academia.edu/RichardKing?f_ri=358149","photo":"https://0.academia-photos.com/11690054/3402515/17895720/s65_richard.king.jpg"}</script></span></span></li><li class="js-paper-rank-work_34222661 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="34222661"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 34222661, container: ".js-paper-rank-work_34222661", }); });</script></li><li class="js-percentile-work_34222661 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34222661; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_34222661"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_34222661 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="34222661"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34222661; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34222661]").text(description); $(".js-view-count-work_34222661").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_34222661").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="34222661"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="27165" href="https://www.academia.edu/Documents/in/Confucianism">Confucianism</a>, <script data-card-contents-for-ri="27165" type="text/json">{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="82123" href="https://www.academia.edu/Documents/in/Virtue">Virtue</a>, <script data-card-contents-for-ri="82123" type="text/json">{"id":82123,"name":"Virtue","url":"https://www.academia.edu/Documents/in/Virtue?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="358149" href="https://www.academia.edu/Documents/in/Benevolence">Benevolence</a>, <script data-card-contents-for-ri="358149" type="text/json">{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1028396" href="https://www.academia.edu/Documents/in/Lunyu">Lunyu</a><script data-card-contents-for-ri="1028396" type="text/json">{"id":1028396,"name":"Lunyu","url":"https://www.academia.edu/Documents/in/Lunyu?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=34222661]'), work: {"id":34222661,"title":"Ren in Analects 2012","created_at":"2017-08-14T05:34:33.370-07:00","url":"https://www.academia.edu/34222661/Ren_in_Analects_2012?f_ri=358149","dom_id":"work_34222661","summary":"Ren in the Lunyu is often taken to be virtue; if virtue is taken to be excellence as performing a function, as Plato understands it, this is not persuasive. Nor is it easy to show how ren encompasses or implies all other virtues. Ren is furthermore ambiguous—it is used both in a wide sense and specifically as benevolence; in fact there are at least six accounts of what ren is in the Lunyu. This ambiguity cannot be made harmless by use of speech act theory, since commands , for example, require satisfaction conditions for them to be comprehensible. I conclude on a skeptical note: how ren is to be understood as virtue, if at all, remains unclear.","downloadable_attachments":[{"id":54138095,"asset_id":34222661,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":11690054,"first_name":"Richard","last_name":"King","domain_name":"unibe-ch","page_name":"RichardKing","display_name":"Richard King","profile_url":"https://unibe-ch.academia.edu/RichardKing?f_ri=358149","photo":"https://0.academia-photos.com/11690054/3402515/17895720/s65_richard.king.jpg"}],"research_interests":[{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=358149","nofollow":false},{"id":82123,"name":"Virtue","url":"https://www.academia.edu/Documents/in/Virtue?f_ri=358149","nofollow":false},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false},{"id":1028396,"name":"Lunyu","url":"https://www.academia.edu/Documents/in/Lunyu?f_ri=358149","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_33361323" data-work_id="33361323" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/33361323/The_Psychological_Benefits_of_Receiving_Real_Life_Altruism">The Psychological Benefits of Receiving Real-Life Altruism</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This study investigates the impact of receiving real-life altruism on such positive attitudinal aspects as empathy, optimism, and motivation to help others. A mixed convenience/snowball sample of 148 participants (79 men, 67 women, 2... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_33361323" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This study investigates the impact of receiving real-life altruism on such positive attitudinal aspects as empathy, optimism, and motivation to help others. A mixed convenience/snowball sample of 148 participants (79 men, 67 women, 2 gender unknown), responded to an online questionnaire. Most were between 21 and 40 years of age, and had at least a college degree; all but eight were born in Venezuela, and the remainder were from other Hispanic/Latino countries. Participants were asked to describe an experience in which they had received unexpected altruism and rate its impact on their subsequent view of life. They were also asked to rate its effect on their optimism about human nature, trust in social relationships, appreciation for life, sense of gratitude, self-esteem, sense of being valued by others, empathy for others, motivation to help others, energy and enthusiasm in general, and religious faith. A total of 64.2% reported an unexpected altruistic experience. Of those, almost 75% reported the experience changed their view of life at least " strongly " and only 4.2% stated that it had little or no effect. The intensity of their change in life view correlated significantly with all 10</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/33361323" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="2c7f6a5d32db4b5df7bc887ec1b73d55" rel="nofollow" data-download="{"attachment_id":53418563,"asset_id":33361323,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/53418563/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="35286382" href="https://independent.academia.edu/jenniffergonzalezmujica">Jenniffer González Mujica</a><script data-card-contents-for-user="35286382" type="text/json">{"id":35286382,"first_name":"Jenniffer","last_name":"González Mujica","domain_name":"independent","page_name":"jenniffergonzalezmujica","display_name":"Jenniffer González Mujica","profile_url":"https://independent.academia.edu/jenniffergonzalezmujica?f_ri=358149","photo":"https://0.academia-photos.com/35286382/10249752/17179867/s65_jenniffer.gonz_lez_mujica.jpeg"}</script></span></span></li><li class="js-paper-rank-work_33361323 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="33361323"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 33361323, container: ".js-paper-rank-work_33361323", }); });</script></li><li class="js-percentile-work_33361323 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33361323; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_33361323"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_33361323 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="33361323"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33361323; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33361323]").text(description); $(".js-view-count-work_33361323").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_33361323").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="33361323"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">5</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="7904" href="https://www.academia.edu/Documents/in/Humanistic_psychology">Humanistic psychology</a>, <script data-card-contents-for-ri="7904" type="text/json">{"id":7904,"name":"Humanistic psychology","url":"https://www.academia.edu/Documents/in/Humanistic_psychology?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="14835" href="https://www.academia.edu/Documents/in/Altruism">Altruism</a>, <script data-card-contents-for-ri="14835" type="text/json">{"id":14835,"name":"Altruism","url":"https://www.academia.edu/Documents/in/Altruism?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="40475" href="https://www.academia.edu/Documents/in/Helping_Behavior">Helping Behavior</a>, <script data-card-contents-for-ri="40475" type="text/json">{"id":40475,"name":"Helping Behavior","url":"https://www.academia.edu/Documents/in/Helping_Behavior?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="144222" href="https://www.academia.edu/Documents/in/Maslow">Maslow</a><script data-card-contents-for-ri="144222" type="text/json">{"id":144222,"name":"Maslow","url":"https://www.academia.edu/Documents/in/Maslow?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=33361323]'), work: {"id":33361323,"title":"The Psychological Benefits of Receiving Real-Life Altruism","created_at":"2017-06-07T02:13:45.292-07:00","url":"https://www.academia.edu/33361323/The_Psychological_Benefits_of_Receiving_Real_Life_Altruism?f_ri=358149","dom_id":"work_33361323","summary":"This study investigates the impact of receiving real-life altruism on such positive attitudinal aspects as empathy, optimism, and motivation to help others. A mixed convenience/snowball sample of 148 participants (79 men, 67 women, 2 gender unknown), responded to an online questionnaire. Most were between 21 and 40 years of age, and had at least a college degree; all but eight were born in Venezuela, and the remainder were from other Hispanic/Latino countries. Participants were asked to describe an experience in which they had received unexpected altruism and rate its impact on their subsequent view of life. They were also asked to rate its effect on their optimism about human nature, trust in social relationships, appreciation for life, sense of gratitude, self-esteem, sense of being valued by others, empathy for others, motivation to help others, energy and enthusiasm in general, and religious faith. A total of 64.2% reported an unexpected altruistic experience. Of those, almost 75% reported the experience changed their view of life at least \" strongly \" and only 4.2% stated that it had little or no effect. The intensity of their change in life view correlated significantly with all 10","downloadable_attachments":[{"id":53418563,"asset_id":33361323,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":35286382,"first_name":"Jenniffer","last_name":"González Mujica","domain_name":"independent","page_name":"jenniffergonzalezmujica","display_name":"Jenniffer González Mujica","profile_url":"https://independent.academia.edu/jenniffergonzalezmujica?f_ri=358149","photo":"https://0.academia-photos.com/35286382/10249752/17179867/s65_jenniffer.gonz_lez_mujica.jpeg"}],"research_interests":[{"id":7904,"name":"Humanistic psychology","url":"https://www.academia.edu/Documents/in/Humanistic_psychology?f_ri=358149","nofollow":false},{"id":14835,"name":"Altruism","url":"https://www.academia.edu/Documents/in/Altruism?f_ri=358149","nofollow":false},{"id":40475,"name":"Helping Behavior","url":"https://www.academia.edu/Documents/in/Helping_Behavior?f_ri=358149","nofollow":false},{"id":144222,"name":"Maslow","url":"https://www.academia.edu/Documents/in/Maslow?f_ri=358149","nofollow":false},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_14338321 coauthored" data-work_id="14338321" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/14338321/Volunteering_The_Role_of_Individual_level_Psychological_Variables">Volunteering: The Role of Individual-level Psychological Variables</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item 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class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/44003174/Cultivating_sprouts_of_benevolence_a_foundational_principle_for_curriculum_in_civic_and_multicultural_education">Cultivating sprouts of benevolence: a foundational principle for curriculum in civic and multicultural education</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">FREE OPEN ACCESS here <a href="https://doi.org/10.1080/2005615X.2020.1808928" rel="nofollow">https://doi.org/10.1080/2005615X.2020.1808928</a> A central goal of civic and multicultural education is preparing young people to participate in deliberatively informed action on important social issues. In order to... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_44003174" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">FREE OPEN ACCESS here <a href="https://doi.org/10.1080/2005615X.2020.1808928" rel="nofollow">https://doi.org/10.1080/2005615X.2020.1808928</a><br />A central goal of civic and multicultural education is preparing young people to participate in deliberatively informed action on important social issues. In order to achieve this goal, educators need to cultivate young people’s innate but partial ‘sprouts’ of benevolence, which are rooted in feelings of empathy and compassion. Without a sense of benevolence, students are unlikely to be motivated to deliberate and take action on the needs of others. Consequently, curriculum related to public issues should begin by engaging students with knowledge of other people’s lives and concrete circumstances. By encountering rich and emotionally compelling accounts of the lives of others, students’ sense of benevolence can be extended beyond the people and situations they know best. This forms the basis for subsequent curriculum encounters with differing perspectives and worldviews, as well as with structural causes of social issues and potential implications of civic action taken to address them.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/44003174" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="fb5fd199331d213f9a3c344eec0a8d7d" rel="nofollow" data-download="{"attachment_id":64336699,"asset_id":44003174,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/64336699/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="13266483" href="https://wisc.academia.edu/LiChingHo">Li-Ching Ho</a><script data-card-contents-for-user="13266483" type="text/json">{"id":13266483,"first_name":"Li-Ching","last_name":"Ho","domain_name":"wisc","page_name":"LiChingHo","display_name":"Li-Ching Ho","profile_url":"https://wisc.academia.edu/LiChingHo?f_ri=358149","photo":"https://0.academia-photos.com/13266483/10413646/11620267/s65_li-ching.ho.jpeg"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-44003174">+1</span><div class="hidden js-additional-users-44003174"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://indiana.academia.edu/KeithBarton">Keith Barton</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-44003174'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-44003174').html(); 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In order to achieve this goal, educators need to cultivate young people’s innate but partial ‘sprouts’ of benevolence, which are rooted in feelings of empathy and compassion. Without a sense of benevolence, students are unlikely to be motivated to deliberate and take action on the needs of others. Consequently, curriculum related to public issues should begin by engaging students with knowledge of other people’s lives and concrete circumstances. By encountering rich and emotionally compelling accounts of the lives of others, students’ sense of benevolence can be extended beyond the people and situations they know best. This forms the basis for subsequent curriculum encounters with differing perspectives and worldviews, as well as with structural causes of social issues and potential implications of civic action taken to address them.","downloadable_attachments":[{"id":64336699,"asset_id":44003174,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":13266483,"first_name":"Li-Ching","last_name":"Ho","domain_name":"wisc","page_name":"LiChingHo","display_name":"Li-Ching Ho","profile_url":"https://wisc.academia.edu/LiChingHo?f_ri=358149","photo":"https://0.academia-photos.com/13266483/10413646/11620267/s65_li-ching.ho.jpeg"},{"id":345727,"first_name":"Keith","last_name":"Barton","domain_name":"indiana","page_name":"KeithBarton","display_name":"Keith Barton","profile_url":"https://indiana.academia.edu/KeithBarton?f_ri=358149","photo":"https://0.academia-photos.com/345727/96541/21073491/s65_keith.barton.jpeg"}],"research_interests":[{"id":3488,"name":"Social Studies Education","url":"https://www.academia.edu/Documents/in/Social_Studies_Education?f_ri=358149","nofollow":false},{"id":4567,"name":"Civic Education","url":"https://www.academia.edu/Documents/in/Civic_Education?f_ri=358149","nofollow":false},{"id":9823,"name":"Multicultural Education","url":"https://www.academia.edu/Documents/in/Multicultural_Education?f_ri=358149","nofollow":false},{"id":10649,"name":"Compassion","url":"https://www.academia.edu/Documents/in/Compassion?f_ri=358149","nofollow":false},{"id":19942,"name":"David Hume","url":"https://www.academia.edu/Documents/in/David_Hume?f_ri=358149"},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=358149"},{"id":44057,"name":"Curriculum","url":"https://www.academia.edu/Documents/in/Curriculum?f_ri=358149"},{"id":44969,"name":"Mencius","url":"https://www.academia.edu/Documents/in/Mencius?f_ri=358149"},{"id":64015,"name":"Controversial issues in teaching","url":"https://www.academia.edu/Documents/in/Controversial_issues_in_teaching?f_ri=358149"},{"id":134132,"name":"Civics Education","url":"https://www.academia.edu/Documents/in/Civics_Education?f_ri=358149"},{"id":346950,"name":"Asian/Confucian Values and Citizenship Education in Singapore","url":"https://www.academia.edu/Documents/in/Asian_Confucian_Values_and_Citizenship_Education_in_Singapore?f_ri=358149"},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149"},{"id":1184498,"name":"Confucian Education","url":"https://www.academia.edu/Documents/in/Confucian_Education?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_4703390" data-work_id="4703390" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/4703390/Hume_and_the_Limits_of_Benevolence">Hume and the Limits of Benevolence</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The purpose of this paper is to explain Hume’s account of the way both the scope and the degree of benevolent motivation is limited. I argue (i) that Hume consistently affirms, both in the Treatise and in the second Enquiry, that the... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_4703390" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The purpose of this paper is to explain Hume’s account of the way both the scope and the degree of benevolent motivation is limited. I argue (i) that Hume consistently affirms, both in the Treatise and in the second Enquiry, that the scope of benevolent motivation is very broad, such that it includes any creature that is conscious and capable of thought, and (ii) that the degree of benevolent motivation is limited, such that a person is naturally inclined to feel benevolence more strongly for one with whom he or she has a ‘connexion’—e.g., a family member or friend.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/4703390" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="3bdfd7fa6026b9ed932a2652f28750dc" rel="nofollow" data-download="{"attachment_id":32032365,"asset_id":4703390,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/32032365/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="136058" href="https://azusa.academia.edu/ricovitz">Rico Vitz</a><script data-card-contents-for-user="136058" type="text/json">{"id":136058,"first_name":"Rico","last_name":"Vitz","domain_name":"azusa","page_name":"ricovitz","display_name":"Rico Vitz","profile_url":"https://azusa.academia.edu/ricovitz?f_ri=358149","photo":"https://0.academia-photos.com/136058/36104/29219358/s65_rico.vitz.jpg"}</script></span></span></li><li class="js-paper-rank-work_4703390 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="4703390"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 4703390, container: ".js-paper-rank-work_4703390", }); 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$(".js-view-count[data-work-id=4703390]").text(description); $(".js-view-count-work_4703390").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_4703390").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="4703390"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">3</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="19942" href="https://www.academia.edu/Documents/in/David_Hume">David Hume</a>, <script data-card-contents-for-ri="19942" type="text/json">{"id":19942,"name":"David Hume","url":"https://www.academia.edu/Documents/in/David_Hume?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="60366" href="https://www.academia.edu/Documents/in/Sympathy">Sympathy</a>, <script data-card-contents-for-ri="60366" type="text/json">{"id":60366,"name":"Sympathy","url":"https://www.academia.edu/Documents/in/Sympathy?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="358149" href="https://www.academia.edu/Documents/in/Benevolence">Benevolence</a><script data-card-contents-for-ri="358149" type="text/json">{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=4703390]'), work: {"id":4703390,"title":"Hume and the Limits of Benevolence","created_at":"2013-10-07T07:39:44.614-07:00","url":"https://www.academia.edu/4703390/Hume_and_the_Limits_of_Benevolence?f_ri=358149","dom_id":"work_4703390","summary":"The purpose of this paper is to explain Hume’s account of the way both the scope and the degree of benevolent motivation is limited. I argue (i) that Hume consistently affirms, both in the Treatise and in the second Enquiry, that the scope of benevolent motivation is very broad, such that it includes any creature that is conscious and capable of thought, and (ii) that the degree of benevolent motivation is limited, such that a person is naturally inclined to feel benevolence more strongly for one with whom he or she has a ‘connexion’—e.g., a family member or friend.","downloadable_attachments":[{"id":32032365,"asset_id":4703390,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":136058,"first_name":"Rico","last_name":"Vitz","domain_name":"azusa","page_name":"ricovitz","display_name":"Rico Vitz","profile_url":"https://azusa.academia.edu/ricovitz?f_ri=358149","photo":"https://0.academia-photos.com/136058/36104/29219358/s65_rico.vitz.jpg"}],"research_interests":[{"id":19942,"name":"David Hume","url":"https://www.academia.edu/Documents/in/David_Hume?f_ri=358149","nofollow":false},{"id":60366,"name":"Sympathy","url":"https://www.academia.edu/Documents/in/Sympathy?f_ri=358149","nofollow":false},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_74693107" data-work_id="74693107" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/74693107/The_good_the_bad_and_the_talented_Entrepreneurial_talent_and_selfish_behavior">The good, the bad, and the talented: Entrepreneurial talent and selfish behavior</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/74693107" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="b087f8750c3b2c21a480240401a03681" rel="nofollow" data-download="{"attachment_id":82752442,"asset_id":74693107,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/82752442/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="47990313" href="https://independent.academia.edu/ZAcs">Z. Acs</a><script data-card-contents-for-user="47990313" type="text/json">{"id":47990313,"first_name":"Z.","last_name":"Acs","domain_name":"independent","page_name":"ZAcs","display_name":"Z. 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Acs","profile_url":"https://independent.academia.edu/ZAcs?f_ri=358149","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":27,"name":"Entrepreneurship","url":"https://www.academia.edu/Documents/in/Entrepreneurship?f_ri=358149","nofollow":false},{"id":724,"name":"Economics","url":"https://www.academia.edu/Documents/in/Economics?f_ri=358149","nofollow":false},{"id":732,"name":"Experimental Economics","url":"https://www.academia.edu/Documents/in/Experimental_Economics?f_ri=358149","nofollow":false},{"id":1751,"name":"Creativity","url":"https://www.academia.edu/Documents/in/Creativity?f_ri=358149","nofollow":false},{"id":14835,"name":"Altruism","url":"https://www.academia.edu/Documents/in/Altruism?f_ri=358149"},{"id":27659,"name":"Applied Economics","url":"https://www.academia.edu/Documents/in/Applied_Economics?f_ri=358149"},{"id":90256,"name":"Talent","url":"https://www.academia.edu/Documents/in/Talent?f_ri=358149"},{"id":111320,"name":"Fairness","url":"https://www.academia.edu/Documents/in/Fairness?f_ri=358149"},{"id":147716,"name":"DICTATOR GAME","url":"https://www.academia.edu/Documents/in/DICTATOR_GAME?f_ri=358149"},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149"},{"id":763876,"name":"Inequity Aversion","url":"https://www.academia.edu/Documents/in/Inequity_Aversion?f_ri=358149"},{"id":878328,"name":"Selfishness","url":"https://www.academia.edu/Documents/in/Selfishness?f_ri=358149"},{"id":1117206,"name":"Economic","url":"https://www.academia.edu/Documents/in/Economic?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_44617035" data-work_id="44617035" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/44617035/A_SEARCH_FOR_FOUNDATIONAL_MORAL_PRINCIPLES_AND_THEIR_JUSTIFICATION">A SEARCH FOR FOUNDATIONAL MORAL PRINCIPLES AND THEIR JUSTIFICATION</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">There are immense differences among human beings-cultural, religious, linguistic and even moral. But differences being more striking we recognize them more easily than the similarities in human nature, their basic needs and responses to... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_44617035" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">There are immense differences among human beings-cultural, religious, linguistic and even moral. But differences being more striking we recognize them more easily than the similarities in human nature, their basic needs and responses to life situations. While cultural-ethical relativists stress the former, a large number of thinkers from Hume, Sidgwick and Kant to modern Kantian rationalists, as Baier, Taylor, Stace, Nielsen and Nagel, recognize and stress the affinity between man and man, and their right to perfect equality of treatment. They also affirm that there has to be a core universal morality that both applies to and aims at the good of all human beings alike. This universal morality does not deny the existence of different cultures and their moralities, but claims supremacy for itself in case of any conflict between the two. Like different moralities, there are various moral theories which argue for different sources, content and criteria for judging moral assertions, such as approval theories, both subjective and social (moral code), intuition theories and rationalist theories. This paper discusses them, and finds the rationalist theories much more reasonable and comprehensive. It also argues that a dialogue between various ethicists with an objective, person-neutral approach can make us recognize both the positive points of different theories, as also that they, with a few exceptions, share many a common moral principles and values. Once this is realized we can arrive at a basic minimal morality shared by all cultures and their moralities. The moral rules of any, especially universal morality, need, in turn, to be justified, and for that we have to presuppose second order moral principles which, according to Hare, Baier and other ethicists cannot be further justified. There is some talk of personal decision, with which I do not agree. In the second section of this paper, I have tried to search and enumerate some universal moral principles and virtues which are, with the exception of a few, are acknowledged by different cultures and thinkers, such as-i. Universality-cum reversibility; ii Basic equality and interdependence of all human beings. This implies seeing others not as an 'other' but as oneself or at least akin to oneself. iii. Justice based on equality. iv. Ahimsa or not hurting others. v. Benevolence or kindness. vi. Self-transcendence or unselfishness. vii. Truthfulness, moral integrity and self-discipline, and viii, Mutual toleration. This is neither an exhaustive list, nor is it compulsory. However, I feel that 'looking at others as like oneself', which is another form of the Golden rule is in some way the most important or foundational virtue.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/44617035" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="6015d01a946f5707c8bb05eb14e55670" rel="nofollow" data-download="{"attachment_id":65083082,"asset_id":44617035,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/65083082/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="33120402" href="https://independent.academia.edu/SaralJhingran">Saral Jhingran</a><script data-card-contents-for-user="33120402" type="text/json">{"id":33120402,"first_name":"Saral","last_name":"Jhingran","domain_name":"independent","page_name":"SaralJhingran","display_name":"Saral Jhingran","profile_url":"https://independent.academia.edu/SaralJhingran?f_ri=358149","photo":"https://0.academia-photos.com/33120402/22080929/31748857/s65_saral.jhingran.jpg"}</script></span></span></li><li class="js-paper-rank-work_44617035 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="44617035"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 44617035, container: ".js-paper-rank-work_44617035", }); });</script></li><li class="js-percentile-work_44617035 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44617035; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_44617035"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_44617035 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="44617035"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44617035; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44617035]").text(description); $(".js-view-count-work_44617035").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_44617035").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="44617035"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">16</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="5792" href="https://www.academia.edu/Documents/in/Social_Justice">Social Justice</a>, <script data-card-contents-for-ri="5792" type="text/json">{"id":5792,"name":"Social Justice","url":"https://www.academia.edu/Documents/in/Social_Justice?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="12977" href="https://www.academia.edu/Documents/in/Consequentialism">Consequentialism</a>, <script data-card-contents-for-ri="12977" type="text/json">{"id":12977,"name":"Consequentialism","url":"https://www.academia.edu/Documents/in/Consequentialism?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="14816" href="https://www.academia.edu/Documents/in/Utilitarianism">Utilitarianism</a>, <script data-card-contents-for-ri="14816" type="text/json">{"id":14816,"name":"Utilitarianism","url":"https://www.academia.edu/Documents/in/Utilitarianism?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="16031" href="https://www.academia.edu/Documents/in/Immanuel_Kant">Immanuel Kant</a><script data-card-contents-for-ri="16031" type="text/json">{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=44617035]'), work: {"id":44617035,"title":"A SEARCH FOR FOUNDATIONAL MORAL PRINCIPLES AND THEIR JUSTIFICATION","created_at":"2020-12-01T17:33:05.920-08:00","url":"https://www.academia.edu/44617035/A_SEARCH_FOR_FOUNDATIONAL_MORAL_PRINCIPLES_AND_THEIR_JUSTIFICATION?f_ri=358149","dom_id":"work_44617035","summary":"There are immense differences among human beings-cultural, religious, linguistic and even moral. But differences being more striking we recognize them more easily than the similarities in human nature, their basic needs and responses to life situations. While cultural-ethical relativists stress the former, a large number of thinkers from Hume, Sidgwick and Kant to modern Kantian rationalists, as Baier, Taylor, Stace, Nielsen and Nagel, recognize and stress the affinity between man and man, and their right to perfect equality of treatment. They also affirm that there has to be a core universal morality that both applies to and aims at the good of all human beings alike. This universal morality does not deny the existence of different cultures and their moralities, but claims supremacy for itself in case of any conflict between the two. Like different moralities, there are various moral theories which argue for different sources, content and criteria for judging moral assertions, such as approval theories, both subjective and social (moral code), intuition theories and rationalist theories. This paper discusses them, and finds the rationalist theories much more reasonable and comprehensive. It also argues that a dialogue between various ethicists with an objective, person-neutral approach can make us recognize both the positive points of different theories, as also that they, with a few exceptions, share many a common moral principles and values. Once this is realized we can arrive at a basic minimal morality shared by all cultures and their moralities. The moral rules of any, especially universal morality, need, in turn, to be justified, and for that we have to presuppose second order moral principles which, according to Hare, Baier and other ethicists cannot be further justified. There is some talk of personal decision, with which I do not agree. In the second section of this paper, I have tried to search and enumerate some universal moral principles and virtues which are, with the exception of a few, are acknowledged by different cultures and thinkers, such as-i. Universality-cum reversibility; ii Basic equality and interdependence of all human beings. This implies seeing others not as an 'other' but as oneself or at least akin to oneself. iii. Justice based on equality. iv. Ahimsa or not hurting others. v. Benevolence or kindness. vi. Self-transcendence or unselfishness. vii. Truthfulness, moral integrity and self-discipline, and viii, Mutual toleration. This is neither an exhaustive list, nor is it compulsory. However, I feel that 'looking at others as like oneself', which is another form of the Golden rule is in some way the most important or foundational virtue.","downloadable_attachments":[{"id":65083082,"asset_id":44617035,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":33120402,"first_name":"Saral","last_name":"Jhingran","domain_name":"independent","page_name":"SaralJhingran","display_name":"Saral Jhingran","profile_url":"https://independent.academia.edu/SaralJhingran?f_ri=358149","photo":"https://0.academia-photos.com/33120402/22080929/31748857/s65_saral.jhingran.jpg"}],"research_interests":[{"id":5792,"name":"Social Justice","url":"https://www.academia.edu/Documents/in/Social_Justice?f_ri=358149","nofollow":false},{"id":12977,"name":"Consequentialism","url":"https://www.academia.edu/Documents/in/Consequentialism?f_ri=358149","nofollow":false},{"id":14816,"name":"Utilitarianism","url":"https://www.academia.edu/Documents/in/Utilitarianism?f_ri=358149","nofollow":false},{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant?f_ri=358149","nofollow":false},{"id":19942,"name":"David Hume","url":"https://www.academia.edu/Documents/in/David_Hume?f_ri=358149"},{"id":21992,"name":"Henry Sidgwick","url":"https://www.academia.edu/Documents/in/Henry_Sidgwick?f_ri=358149"},{"id":83952,"name":"Morality","url":"https://www.academia.edu/Documents/in/Morality?f_ri=358149"},{"id":94627,"name":"Deontology","url":"https://www.academia.edu/Documents/in/Deontology?f_ri=358149"},{"id":114723,"name":"Deontological Ethics","url":"https://www.academia.edu/Documents/in/Deontological_Ethics?f_ri=358149"},{"id":136563,"name":"Universality","url":"https://www.academia.edu/Documents/in/Universality?f_ri=358149"},{"id":138612,"name":"Moral principles","url":"https://www.academia.edu/Documents/in/Moral_principles?f_ri=358149"},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149"},{"id":976450,"name":"Rationalist Philosophy","url":"https://www.academia.edu/Documents/in/Rationalist_Philosophy?f_ri=358149"},{"id":1119592,"name":"Moral Laws","url":"https://www.academia.edu/Documents/in/Moral_Laws?f_ri=358149"},{"id":1141124,"name":"Kai Nielsen","url":"https://www.academia.edu/Documents/in/Kai_Nielsen?f_ri=358149"},{"id":1186035,"name":"Paul W. Taylor","url":"https://www.academia.edu/Documents/in/Paul_W._Taylor?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_43386307" data-work_id="43386307" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/43386307/Revisiting_the_Trustworthiness_Trust_Relationship_Exploring_the_Differential_Predictors_of_Cognition_and_Affect_based_Trust">Revisiting the Trustworthiness-Trust Relationship: Exploring the Differential Predictors of Cognition-and Affect-based Trust</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">We seek to develop a better understanding of interpersonal trust by bridging the gap between two heretofore distinct paradigms of trust. One paradigm views trust in terms of two dimensions: cognition- and affect-based. The other paradigm... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_43386307" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">We seek to develop a better understanding of interpersonal trust by bridging the gap between two heretofore distinct paradigms of trust. One paradigm views trust in terms of two dimensions: cognition- and affect-based. The other paradigm views trust as being distinct from trustworthiness, which has four dimensions: ability, behavioral integrity, benevolence, and values congruence. Currently, theoretical consensus is lacking about the antecedents of cognition- and affect-based trust in the first paradigm that incorporates insights from research on trustworthiness in the second paradigm. We show that this lack of consensus is problematic for internal knowledge development and external knowledge expansion. Thus, we join both paradigms by theorizing that ability and behavioral integrity are the most important predictors of cognition-based trust, whereas benevolence and values congruence are the most important predictors of affect-based trust. Across two samples, we found that our predictions were largely supported. Based on relative weights analysis, ability and behavioral integrity were more important than values congruence in predicting cognition-based trust, and benevolence was more important than ability in predicting affect-based trust. Furthermore, we found evidence that these relationships were largely robust to changes in the referent of analysis.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/43386307" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="f74aca0209e0833f7356f93c0ed6e26e" rel="nofollow" data-download="{"attachment_id":63681314,"asset_id":43386307,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/63681314/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="22739" href="https://udenver.academia.edu/AndrewSchnackenberg">Andrew Schnackenberg</a><script data-card-contents-for-user="22739" type="text/json">{"id":22739,"first_name":"Andrew","last_name":"Schnackenberg","domain_name":"udenver","page_name":"AndrewSchnackenberg","display_name":"Andrew Schnackenberg","profile_url":"https://udenver.academia.edu/AndrewSchnackenberg?f_ri=358149","photo":"https://0.academia-photos.com/22739/39406341/32622465/s65_andrew.schnackenberg.jpg"}</script></span></span></li><li class="js-paper-rank-work_43386307 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="43386307"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 43386307, container: ".js-paper-rank-work_43386307", }); 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One paradigm views trust in terms of two dimensions: cognition- and affect-based. The other paradigm views trust as being distinct from trustworthiness, which has four dimensions: ability, behavioral integrity, benevolence, and values congruence. Currently, theoretical consensus is lacking about the antecedents of cognition- and affect-based trust in the first paradigm that incorporates insights from research on trustworthiness in the second paradigm. We show that this lack of consensus is problematic for internal knowledge development and external knowledge expansion. Thus, we join both paradigms by theorizing that ability and behavioral integrity are the most important predictors of cognition-based trust, whereas benevolence and values congruence are the most important predictors of affect-based trust. Across two samples, we found that our predictions were largely supported. Based on relative weights analysis, ability and behavioral integrity were more important than values congruence in predicting cognition-based trust, and benevolence was more important than ability in predicting affect-based trust. Furthermore, we found evidence that these relationships were largely robust to changes in the referent of analysis. 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Trustworthiness","url":"https://www.academia.edu/Documents/in/Trust_and_Trustworthiness?f_ri=358149"},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149"},{"id":489896,"name":"Trustworthiness","url":"https://www.academia.edu/Documents/in/Trustworthiness?f_ri=358149"},{"id":990066,"name":"Process of Trust Development","url":"https://www.academia.edu/Documents/in/Process_of_Trust_Development?f_ri=358149"},{"id":1151010,"name":"Building Trust Among Team Members","url":"https://www.academia.edu/Documents/in/Building_Trust_Among_Team_Members?f_ri=358149"},{"id":1218280,"name":"Trust Development","url":"https://www.academia.edu/Documents/in/Trust_Development?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_47239451" data-work_id="47239451" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/47239451/%D9%82%D8%B1%D8%A7%D8%A1%D8%A9_%D9%81%D9%8A_%D8%A3%D8%B7%D8%B1%D9%88%D8%AD%D8%A9_%D8%A7%D9%84%D8%AF%D9%83%D8%AA%D9%88%D8%B1%D8%A7%D9%87_%D9%84%D8%A5%D8%B3%D9%85%D8%A7%D8%B9%D9%8A%D9%84_%D8%A7%D9%84%D9%81%D8%A7%D8%B1%D9%88%D9%82%D9%8A_%D8%AD%D9%88%D9%84_%D8%A5%D8%AB%D8%A8%D8%A7%D8%AA_%D8%A7%D9%84%D8%AE%D9%8A%D8%B1_%D8%AC%D8%A7%D8%B3%D8%B1_%D8%B9%D9%88%D8%AF%D8%A9">قراءة في أطروحة الدكتوراه لإسماعيل الفاروقي "حول إثبات الخير"، جاسر عودة</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">مقدمة:‏ هذه قراءة موجزة لرسالة الدكتوراه الخاصة بإسماعيل الفاروقي، التي قدّمها في ‏جامعة إنديانا الأمريكية عام 1952م، وعنوانها "حول إثبات الخير". وقد تضمنت ‏القراءة هذه مقدمة عن الرسالة، وكاتبها، وموضوعها، وأقسامها، ثم تعرّضت ‏للأغلوطتين... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_47239451" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">مقدمة:‏<br />هذه قراءة موجزة لرسالة الدكتوراه الخاصة بإسماعيل الفاروقي، التي قدّمها في ‏جامعة إنديانا الأمريكية عام 1952م، وعنوانها "حول إثبات الخير". وقد تضمنت ‏القراءة هذه مقدمة عن الرسالة، وكاتبها، وموضوعها، وأقسامها، ثم تعرّضت ‏للأغلوطتين الرئيستين فيما يخصّ تعريف قيمة الخير، اللتين تصدى لهما الدكتور الفاروقي ‏بالنقد والتحليل، وهما: أغلوطة الطبيعية، وأغلوطة التعميم (أو الإزاحة). تطرّقت هذه ‏القراءة إلى بيان كيفية معالجة الرسالة لمسألة إثبات قيم الخير، ومدى تأثر كاتبها ‏بالفيلسوف الألماني شيلر، ثم خُتِمت بملحوظات نقدية موجزة على منهج الرسالة، ‏واقتراحات لكيفية الإفادة منها في البحث الفلسفي المعاصر.‏<br />وتكمن أهمية الرسالة في أمور عدّة؛ أولها يتعلق بفهم هذه المرحلة من حياة ‏الفاروقي، وكيفية تأثرها في المراحل التالية. وثانيها يتعلق بمنهج الدراسة الفلسفي المعتمد ‏على الفلسفة الغربية، وبعض كتابات فلاسفة المسلمين عن الفلسفة الإغريقية، إلا أن ‏النـزعة الإنسانية والفطرية (الإسلامية) تظهر فيها واضحة جلية للقارئ المسلم، وغير ‏المسلم على حدّ سواء. ويتمثل الأمر الثالث في نقد بعض الأغاليط الفلسفية في علم ‏الأخلاق؛ إذ تعرّض الفاروقي بالتحليل لفلسفة عدد من الأعلام أمثال: أفلاطون، ‏وأرسطو، وابن سينا، ونيتشه، وشيلر، ثم انحاز إلى ذلك الأخير، في منهجه في علم ‏الأخلاق، وبنى على ذلك المنهج الفكرة الرئيسة لهذه الرسالة التي نقضت فلسفات ‏الأخلاق: الوجوبية، والنسبية، والوجودية، والواقعية، والعدمية. ‏<br />وعلى الرغم من أن والد الدكتور إسماعيل الفاروقي -رحمه الله- كان قاضياً شرعيّاً، ‏إلا أن الدكتور الفاروقي تلقّى تعليماً مدنيّاً فرنسيّاً مبكّراً، ثم تعليماً أمريكيّاً في الفلسفة؛ ‏سواء على مستوى البكالوريوس أو الدراسات العليا، ‏ وصولاً إلى كتابة هذه الرسالة ‏عام 1952م، التي نعرضها في هذه القراءة. وقد بدا واضحاً تأثر الدكتور الفاروقي -‏حتى كتابة هذه الرسالة- بالتعليم الغربي خاصة في مجال الفلسفة، وتأثير ذلك في نطاق ‏البحث والنظريات -الغربية أساساً- التي تعرّض لها، إلا أن أصل النشأة الإسلامية ‏للفاروقي، وتأصّل الإيمان الفطري فيه كان لهما أثر واضح في الأطروحة، كما سيأتي ‏بيانه في هذه القراءة. ‏<br />والسؤال الرئيس الذي تطرحه هذه الرسالة هو: كيف نعرِّف قيمة الخير (‏value‏)؟ ‏وهو سؤال يهدف إلى تعرّف مفهوم "الخير" نفسه وطرائق الوصول إليه؛ أي المنهجية ‏المعرفية في تصنيف "القيمة"، من حيث التعريف نفسه، ومصدرها المعرفي؛ أي البعد ‏الأنطولوجي (الوجودي)، والبعد المعرفي (الإبستمولوجي). ومثل هذا السؤال لازم لحفز ‏الإنسان إلى عمل الخير؛ إذ رأى الفاروقي أن الفعل الأخلاقي لا يصح أن يعرّف قبل ‏تعريف القيمة الأخلاقية التي هي الدافع (‏motive‏) إليه، وإلا وقعنا في النسبية ‏الأخلاقية (‏ethical relativism‏) كما سيأتي. ‏</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/47239451" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text 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data-has-card-for-user="189802977" href="https://independent.academia.edu/IsmailRajiAlFaruqui">Dr. Ismail Raji Al-Faruqi د.إسماعيل راجي الفاروقي</a><script data-card-contents-for-user="189802977" type="text/json">{"id":189802977,"first_name":"Dr. Ismail Raji Al-Faruqi","last_name":"د.إسماعيل راجي الفاروقي","domain_name":"independent","page_name":"IsmailRajiAlFaruqui","display_name":"Dr. Ismail Raji Al-Faruqi د.إسماعيل راجي الفاروقي","profile_url":"https://independent.academia.edu/IsmailRajiAlFaruqui?f_ri=358149","photo":"https://0.academia-photos.com/189802977/53018757/41139468/s65_ismail_raji.al_faruqui.jpg"}</script></span></span></li><li class="js-paper-rank-work_47239451 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="47239451"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 47239451, container: 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window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=47239451]").text(description); $(".js-view-count-work_47239451").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_47239451").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="47239451"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">13</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="814" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="18373" href="https://www.academia.edu/Documents/in/Moral_Philosophy">Moral Philosophy</a>, <script data-card-contents-for-ri="18373" type="text/json">{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="54830" href="https://www.academia.edu/Documents/in/Epistemological_beliefs">Epistemological beliefs</a>, <script data-card-contents-for-ri="54830" type="text/json">{"id":54830,"name":"Epistemological beliefs","url":"https://www.academia.edu/Documents/in/Epistemological_beliefs?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="79288" href="https://www.academia.edu/Documents/in/Motives">Motives</a><script data-card-contents-for-ri="79288" type="text/json">{"id":79288,"name":"Motives","url":"https://www.academia.edu/Documents/in/Motives?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=47239451]'), work: {"id":47239451,"title":"قراءة في أطروحة الدكتوراه لإسماعيل الفاروقي \"حول إثبات الخير\"، جاسر عودة","created_at":"2021-04-21T07:52:36.513-07:00","url":"https://www.academia.edu/47239451/%D9%82%D8%B1%D8%A7%D8%A1%D8%A9_%D9%81%D9%8A_%D8%A3%D8%B7%D8%B1%D9%88%D8%AD%D8%A9_%D8%A7%D9%84%D8%AF%D9%83%D8%AA%D9%88%D8%B1%D8%A7%D9%87_%D9%84%D8%A5%D8%B3%D9%85%D8%A7%D8%B9%D9%8A%D9%84_%D8%A7%D9%84%D9%81%D8%A7%D8%B1%D9%88%D9%82%D9%8A_%D8%AD%D9%88%D9%84_%D8%A5%D8%AB%D8%A8%D8%A7%D8%AA_%D8%A7%D9%84%D8%AE%D9%8A%D8%B1_%D8%AC%D8%A7%D8%B3%D8%B1_%D8%B9%D9%88%D8%AF%D8%A9?f_ri=358149","dom_id":"work_47239451","summary":"مقدمة:‏\nهذه قراءة موجزة لرسالة الدكتوراه الخاصة بإسماعيل الفاروقي، التي قدّمها في ‏جامعة إنديانا الأمريكية عام 1952م، وعنوانها \"حول إثبات الخير\". وقد تضمنت ‏القراءة هذه مقدمة عن الرسالة، وكاتبها، وموضوعها، وأقسامها، ثم تعرّضت ‏للأغلوطتين الرئيستين فيما يخصّ تعريف قيمة الخير، اللتين تصدى لهما الدكتور الفاروقي ‏بالنقد والتحليل، وهما: أغلوطة الطبيعية، وأغلوطة التعميم (أو الإزاحة). تطرّقت هذه ‏القراءة إلى بيان كيفية معالجة الرسالة لمسألة إثبات قيم الخير، ومدى تأثر كاتبها ‏بالفيلسوف الألماني شيلر، ثم خُتِمت بملحوظات نقدية موجزة على منهج الرسالة، ‏واقتراحات لكيفية الإفادة منها في البحث الفلسفي المعاصر.‏\nوتكمن أهمية الرسالة في أمور عدّة؛ أولها يتعلق بفهم هذه المرحلة من حياة ‏الفاروقي، وكيفية تأثرها في المراحل التالية. وثانيها يتعلق بمنهج الدراسة الفلسفي المعتمد ‏على الفلسفة الغربية، وبعض كتابات فلاسفة المسلمين عن الفلسفة الإغريقية، إلا أن ‏النـزعة الإنسانية والفطرية (الإسلامية) تظهر فيها واضحة جلية للقارئ المسلم، وغير ‏المسلم على حدّ سواء. ويتمثل الأمر الثالث في نقد بعض الأغاليط الفلسفية في علم ‏الأخلاق؛ إذ تعرّض الفاروقي بالتحليل لفلسفة عدد من الأعلام أمثال: أفلاطون، ‏وأرسطو، وابن سينا، ونيتشه، وشيلر، ثم انحاز إلى ذلك الأخير، في منهجه في علم ‏الأخلاق، وبنى على ذلك المنهج الفكرة الرئيسة لهذه الرسالة التي نقضت فلسفات ‏الأخلاق: الوجوبية، والنسبية، والوجودية، والواقعية، والعدمية. ‏\nوعلى الرغم من أن والد الدكتور إسماعيل الفاروقي -رحمه الله- كان قاضياً شرعيّاً، ‏إلا أن الدكتور الفاروقي تلقّى تعليماً مدنيّاً فرنسيّاً مبكّراً، ثم تعليماً أمريكيّاً في الفلسفة؛ ‏سواء على مستوى البكالوريوس أو الدراسات العليا، ‏ وصولاً إلى كتابة هذه الرسالة ‏عام 1952م، التي نعرضها في هذه القراءة. وقد بدا واضحاً تأثر الدكتور الفاروقي -‏حتى كتابة هذه الرسالة- بالتعليم الغربي خاصة في مجال الفلسفة، وتأثير ذلك في نطاق ‏البحث والنظريات -الغربية أساساً- التي تعرّض لها، إلا أن أصل النشأة الإسلامية ‏للفاروقي، وتأصّل الإيمان الفطري فيه كان لهما أثر واضح في الأطروحة، كما سيأتي ‏بيانه في هذه القراءة. ‏\nوالسؤال الرئيس الذي تطرحه هذه الرسالة هو: كيف نعرِّف قيمة الخير (‏value‏)؟ ‏وهو سؤال يهدف إلى تعرّف مفهوم \"الخير\" نفسه وطرائق الوصول إليه؛ أي المنهجية ‏المعرفية في تصنيف \"القيمة\"، من حيث التعريف نفسه، ومصدرها المعرفي؛ أي البعد ‏الأنطولوجي (الوجودي)، والبعد المعرفي (الإبستمولوجي). ومثل هذا السؤال لازم لحفز ‏الإنسان إلى عمل الخير؛ إذ رأى الفاروقي أن الفعل الأخلاقي لا يصح أن يعرّف قبل ‏تعريف القيمة الأخلاقية التي هي الدافع (‏motive‏) إليه، وإلا وقعنا في النسبية ‏الأخلاقية (‏ethical relativism‏) كما سيأتي. ‏\n","downloadable_attachments":[{"id":66430258,"asset_id":47239451,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":189802977,"first_name":"Dr. Ismail Raji Al-Faruqi","last_name":"د.إسماعيل راجي الفاروقي","domain_name":"independent","page_name":"IsmailRajiAlFaruqui","display_name":"Dr. Ismail Raji Al-Faruqi د.إسماعيل راجي الفاروقي","profile_url":"https://independent.academia.edu/IsmailRajiAlFaruqui?f_ri=358149","photo":"https://0.academia-photos.com/189802977/53018757/41139468/s65_ismail_raji.al_faruqui.jpg"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=358149","nofollow":false},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=358149","nofollow":false},{"id":54830,"name":"Epistemological beliefs","url":"https://www.academia.edu/Documents/in/Epistemological_beliefs?f_ri=358149","nofollow":false},{"id":79288,"name":"Motives","url":"https://www.academia.edu/Documents/in/Motives?f_ri=358149","nofollow":false},{"id":88963,"name":"Ethical relativism","url":"https://www.academia.edu/Documents/in/Ethical_relativism?f_ri=358149"},{"id":316946,"name":"Conceptions of the 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u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_22898410 coauthored" data-work_id="22898410" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/22898410/Burden_or_Benefit_The_Legacies_of_Benevolence">Burden or Benefit: The Legacies of Benevolence</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In the name of benevolence, philanthropy, and humanitarian aid, individuals, groups, and nations have sought to assist others and to redress forms of suffering and deprivation. Yet the inherent imbalances of power between the giver and... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_22898410" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In the name of benevolence, philanthropy, and humanitarian aid, individuals, groups, and nations have sought to assist others and to redress forms of suffering and deprivation. Yet the inherent imbalances of power between the giver and the recipient of this benevolence have called into question the motives and rationale for such assistance. This volume examines the evolution of the ideas and practices of benevolence, chiefly in the context of British imperialism, from the late 18th century to the present. The authors consider more than a dozen examples of practical and theoretical benevolence from the anti-slavery movement of the late 18th century to such modern activities as refugee asylum in Europe, opposition to female genital mutilation in Africa, fundraising for charities, and restoring the wetlands in southern, post-Saddam Iraq.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/22898410" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="e5c9e25cbc1465ab5c603da14ff5563b" rel="nofollow" data-download="{"attachment_id":64605697,"asset_id":22898410,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/64605697/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="44656265" href="https://independent.academia.edu/ChrisTiffin">Chris Tiffin</a><script data-card-contents-for-user="44656265" type="text/json">{"id":44656265,"first_name":"Chris","last_name":"Tiffin","domain_name":"independent","page_name":"ChrisTiffin","display_name":"Chris Tiffin","profile_url":"https://independent.academia.edu/ChrisTiffin?f_ri=358149","photo":"/images/s65_no_pic.png"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-22898410">+1</span><div class="hidden js-additional-users-22898410"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://royalholloway.academia.edu/HelenGilbert">Helen Gilbert</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-22898410'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-22898410').html(); 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container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_22898410 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="22898410"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 22898410; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=22898410]").text(description); $(".js-view-count-work_22898410").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_22898410").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="22898410"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">6</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2860" href="https://www.academia.edu/Documents/in/Postcolonial_Studies">Postcolonial Studies</a>, <script data-card-contents-for-ri="2860" type="text/json">{"id":2860,"name":"Postcolonial Studies","url":"https://www.academia.edu/Documents/in/Postcolonial_Studies?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="6556" href="https://www.academia.edu/Documents/in/Colonialism">Colonialism</a>, <script data-card-contents-for-ri="6556" type="text/json">{"id":6556,"name":"Colonialism","url":"https://www.academia.edu/Documents/in/Colonialism?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="9211" href="https://www.academia.edu/Documents/in/Female_Genital_Mutilation">Female Genital Mutilation</a>, <script data-card-contents-for-ri="9211" type="text/json">{"id":9211,"name":"Female Genital Mutilation","url":"https://www.academia.edu/Documents/in/Female_Genital_Mutilation?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="9405" href="https://www.academia.edu/Documents/in/Post-Colonialism">Post-Colonialism</a><script data-card-contents-for-ri="9405" type="text/json">{"id":9405,"name":"Post-Colonialism","url":"https://www.academia.edu/Documents/in/Post-Colonialism?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=22898410]'), work: {"id":22898410,"title":"Burden or Benefit: The Legacies of Benevolence","created_at":"2016-03-06T18:09:31.998-08:00","url":"https://www.academia.edu/22898410/Burden_or_Benefit_The_Legacies_of_Benevolence?f_ri=358149","dom_id":"work_22898410","summary":"In the name of benevolence, philanthropy, and humanitarian aid, individuals, groups, and nations have sought to assist others and to redress forms of suffering and deprivation. Yet the inherent imbalances of power between the giver and the recipient of this benevolence have called into question the motives and rationale for such assistance. This volume examines the evolution of the ideas and practices of benevolence, chiefly in the context of British imperialism, from the late 18th century to the present. The authors consider more than a dozen examples of practical and theoretical benevolence from the anti-slavery movement of the late 18th century to such modern activities as refugee asylum in Europe, opposition to female genital mutilation in Africa, fundraising for charities, and restoring the wetlands in southern, post-Saddam Iraq.","downloadable_attachments":[{"id":64605697,"asset_id":22898410,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":44656265,"first_name":"Chris","last_name":"Tiffin","domain_name":"independent","page_name":"ChrisTiffin","display_name":"Chris Tiffin","profile_url":"https://independent.academia.edu/ChrisTiffin?f_ri=358149","photo":"/images/s65_no_pic.png"},{"id":40668844,"first_name":"Helen","last_name":"Gilbert","domain_name":"royalholloway","page_name":"HelenGilbert","display_name":"Helen Gilbert","profile_url":"https://royalholloway.academia.edu/HelenGilbert?f_ri=358149","photo":"https://0.academia-photos.com/40668844/11079290/12363898/s65_helen.gilbert.png"}],"research_interests":[{"id":2860,"name":"Postcolonial Studies","url":"https://www.academia.edu/Documents/in/Postcolonial_Studies?f_ri=358149","nofollow":false},{"id":6556,"name":"Colonialism","url":"https://www.academia.edu/Documents/in/Colonialism?f_ri=358149","nofollow":false},{"id":9211,"name":"Female Genital Mutilation","url":"https://www.academia.edu/Documents/in/Female_Genital_Mutilation?f_ri=358149","nofollow":false},{"id":9405,"name":"Post-Colonialism","url":"https://www.academia.edu/Documents/in/Post-Colonialism?f_ri=358149","nofollow":false},{"id":18970,"name":"British Imperialism","url":"https://www.academia.edu/Documents/in/British_Imperialism?f_ri=358149"},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_28693921" data-work_id="28693921" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/28693921/God_Human_Memory_and_the_Certainty_of_Geometry_An_Argument_against_Descartes">God, Human Memory, and the Certainty of Geometry: An Argument against Descartes</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Descartes holds that the tell-tale sign of a solid proof is that its entailments appear clearly and distinctly. Yet, since there is a limit to what a subject can consciously fathom at any given moment, a mnemonic shortcoming threatens to... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_28693921" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Descartes holds that the tell-tale sign of a solid proof is that its entailments appear clearly and distinctly. Yet, since there is a limit to what a subject can consciously fathom at any given moment, a mnemonic shortcoming threatens to render complex geometrical reasoning impossible. Thus, what enables us to recall earlier proofs, according to Descartes, is God’s benevolence: He is too good to pull a deceptive switch on us. Accordingly, Descartes concludes that geometry and belief in God must go hand in hand. However, I argue that, while theism adds a layer of psychological reassurance, the mind-independent reality of God would ensure the preservation of past demonstrations for atheists as well.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/28693921" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="0a51b11510bac3133f2ad178f8a0eb19" rel="nofollow" data-download="{"attachment_id":54692644,"asset_id":28693921,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/54692644/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="90594" href="https://kwantlen.academia.edu/MarcChampagne">Marc Champagne</a><script data-card-contents-for-user="90594" type="text/json">{"id":90594,"first_name":"Marc","last_name":"Champagne","domain_name":"kwantlen","page_name":"MarcChampagne","display_name":"Marc Champagne","profile_url":"https://kwantlen.academia.edu/MarcChampagne?f_ri=358149","photo":"https://0.academia-photos.com/90594/25175/116736640/s65_marc.champagne.jpg"}</script></span></span></li><li class="js-paper-rank-work_28693921 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="28693921"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 28693921, container: ".js-paper-rank-work_28693921", }); 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Foot","url":"https://www.academia.edu/Documents/in/Philippa_Foot?f_ri=358149","nofollow":false},{"id":87811,"name":"Charity","url":"https://www.academia.edu/Documents/in/Charity?f_ri=358149","nofollow":false},{"id":189157,"name":"Rosalind Hursthouse","url":"https://www.academia.edu/Documents/in/Rosalind_Hursthouse?f_ri=358149"},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149"},{"id":367490,"name":"Neo-Aristotelianism","url":"https://www.academia.edu/Documents/in/Neo-Aristotelianism?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_4489685" data-work_id="4489685" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/4489685/Humes_Alleged_Success_over_Hutcheson">Hume's Alleged Success over Hutcheson</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">David Hume thinks that human affections are naturally partial, while Francis Hutcheson holds that humans originally have disinterested benevolence. Michael Gill argues that Hume's moral theory succeeds over Hutcheson's because the former... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_4489685" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">David Hume thinks that human affections are naturally partial, while Francis Hutcheson holds that humans originally have disinterested benevolence. Michael Gill argues that Hume's moral theory succeeds over Hutcheson's because the former severs the link between explaining and justifying morality. According to Gill, Hutcheson is wrong to assume that our original nature should be the basis of morality. Gill's understanding of Hutcheson's theory does not fully represent it, since for Hutcheson self-love and self-interest under certain conditions are permissible, or even desirable or necessary for the good of society. There is not much difference between Hutcheson's and Hume's theories in the sense that they both extract impartial morality from human character as it is. Hume's theory does not succeed over Hutcheson's because Hume does not propose a better way of extracting morality nor explain all moral phenomena.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/4489685" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="a9dc1766900bf29970d845636ba56fb9" rel="nofollow" data-download="{"attachment_id":57195423,"asset_id":4489685,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/57195423/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="768055" href="https://independent.academia.edu/NoriakiIwasa">Noriaki Iwasa</a><script data-card-contents-for-user="768055" type="text/json">{"id":768055,"first_name":"Noriaki","last_name":"Iwasa","domain_name":"independent","page_name":"NoriakiIwasa","display_name":"Noriaki Iwasa","profile_url":"https://independent.academia.edu/NoriakiIwasa?f_ri=358149","photo":"/images/s65_no_pic.png"}</script></span></span></li><li class="js-paper-rank-work_4489685 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="4489685"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 4489685, container: ".js-paper-rank-work_4489685", }); 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$(".js-view-count[data-work-id=4489685]").text(description); $(".js-view-count-work_4489685").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_4489685").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="4489685"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">9</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="814" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="19942" href="https://www.academia.edu/Documents/in/David_Hume">David Hume</a>, <script data-card-contents-for-ri="19942" type="text/json">{"id":19942,"name":"David Hume","url":"https://www.academia.edu/Documents/in/David_Hume?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="68657" href="https://www.academia.edu/Documents/in/Self-interest">Self-interest</a>, <script data-card-contents-for-ri="68657" type="text/json">{"id":68657,"name":"Self-interest","url":"https://www.academia.edu/Documents/in/Self-interest?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="73608" href="https://www.academia.edu/Documents/in/Human_nature">Human nature</a><script data-card-contents-for-ri="73608" type="text/json">{"id":73608,"name":"Human nature","url":"https://www.academia.edu/Documents/in/Human_nature?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=4489685]'), work: {"id":4489685,"title":"Hume's Alleged Success over Hutcheson","created_at":"2013-09-15T01:59:39.496-07:00","url":"https://www.academia.edu/4489685/Humes_Alleged_Success_over_Hutcheson?f_ri=358149","dom_id":"work_4489685","summary":"David Hume thinks that human affections are naturally partial, while Francis Hutcheson holds that humans originally have disinterested benevolence. Michael Gill argues that Hume's moral theory succeeds over Hutcheson's because the former severs the link between explaining and justifying morality. According to Gill, Hutcheson is wrong to assume that our original nature should be the basis of morality. Gill's understanding of Hutcheson's theory does not fully represent it, since for Hutcheson self-love and self-interest under certain conditions are permissible, or even desirable or necessary for the good of society. There is not much difference between Hutcheson's and Hume's theories in the sense that they both extract impartial morality from human character as it is. Hume's theory does not succeed over Hutcheson's because Hume does not propose a better way of extracting morality nor explain all moral phenomena.","downloadable_attachments":[{"id":57195423,"asset_id":4489685,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":768055,"first_name":"Noriaki","last_name":"Iwasa","domain_name":"independent","page_name":"NoriakiIwasa","display_name":"Noriaki Iwasa","profile_url":"https://independent.academia.edu/NoriakiIwasa?f_ri=358149","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=358149","nofollow":false},{"id":19942,"name":"David Hume","url":"https://www.academia.edu/Documents/in/David_Hume?f_ri=358149","nofollow":false},{"id":68657,"name":"Self-interest","url":"https://www.academia.edu/Documents/in/Self-interest?f_ri=358149","nofollow":false},{"id":73608,"name":"Human 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href="https://www.academia.edu/6409370/Dietrich_von_Hildebrand_on_Benevolence_in_Love_and_Friendship_A_Masterful_Contribution_to_Perennial_Philosophy">Dietrich von Hildebrand on Benevolence in Love and Friendship: A Masterful Contribution to Perennial Philosophy</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/6409370" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="f6cd6417637dd2d459245b68f91e18e6" rel="nofollow" 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type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="9418" href="https://www.academia.edu/Documents/in/Friendship_Studies">Friendship Studies</a>, <script data-card-contents-for-ri="9418" type="text/json">{"id":9418,"name":"Friendship Studies","url":"https://www.academia.edu/Documents/in/Friendship_Studies?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="10187" href="https://www.academia.edu/Documents/in/Love">Love</a><script data-card-contents-for-ri="10187" type="text/json">{"id":10187,"name":"Love","url":"https://www.academia.edu/Documents/in/Love?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=6409370]'), work: {"id":6409370,"title":"Dietrich von Hildebrand on Benevolence in Love and Friendship: A 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Friendship","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Friendship?f_ri=358149"},{"id":18900,"name":"Philosophy of Love","url":"https://www.academia.edu/Documents/in/Philosophy_of_Love?f_ri=358149"},{"id":19560,"name":"Friendship","url":"https://www.academia.edu/Documents/in/Friendship?f_ri=358149"},{"id":22469,"name":"Anthropology of Friendship","url":"https://www.academia.edu/Documents/in/Anthropology_of_Friendship?f_ri=358149"},{"id":22826,"name":"Dostoevsky","url":"https://www.academia.edu/Documents/in/Dostoevsky?f_ri=358149"},{"id":36621,"name":"Happiness and Well Being","url":"https://www.academia.edu/Documents/in/Happiness_and_Well_Being?f_ri=358149"},{"id":53546,"name":"Anselm of Canterbury","url":"https://www.academia.edu/Documents/in/Anselm_of_Canterbury?f_ri=358149"},{"id":121048,"name":"Philosophy of Happiness","url":"https://www.academia.edu/Documents/in/Philosophy_of_Happiness?f_ri=358149"},{"id":302385,"name":"Relational ethics, philosophy of love.","url":"https://www.academia.edu/Documents/in/Relational_ethics_philosophy_of_love?f_ri=358149"},{"id":320854,"name":"Heaven","url":"https://www.academia.edu/Documents/in/Heaven?f_ri=358149"},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149"},{"id":956625,"name":"Friendship Quality","url":"https://www.academia.edu/Documents/in/Friendship_Quality?f_ri=358149"},{"id":1325318,"name":"Philosophy of Kindness","url":"https://www.academia.edu/Documents/in/Philosophy_of_Kindness?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_74548170" data-work_id="74548170" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/74548170/Charity_and_Ethical_Naturalism">Charity and Ethical Naturalism</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/74548170" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2089" href="https://uoguelph.academia.edu/JohnHackerWright">John Hacker-Wright</a><script data-card-contents-for-user="2089" type="text/json">{"id":2089,"first_name":"John","last_name":"Hacker-Wright","domain_name":"uoguelph","page_name":"JohnHackerWright","display_name":"John Hacker-Wright","profile_url":"https://uoguelph.academia.edu/JohnHackerWright?f_ri=358149","photo":"https://0.academia-photos.com/2089/994/10632355/s65_john.hacker-wright.jpg"}</script></span></span></li><li class="js-paper-rank-work_74548170 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="74548170"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 74548170, container: ".js-paper-rank-work_74548170", }); });</script></li><li class="js-percentile-work_74548170 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 74548170; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_74548170"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_74548170 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="74548170"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 74548170; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=74548170]").text(description); $(".js-view-count-work_74548170").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_74548170").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="74548170"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">8</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="3468" href="https://www.academia.edu/Documents/in/Virtue_Ethics">Virtue Ethics</a>, <script data-card-contents-for-ri="3468" type="text/json">{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="10860" href="https://www.academia.edu/Documents/in/Thomas_Aquinas">Thomas Aquinas</a>, <script data-card-contents-for-ri="10860" type="text/json">{"id":10860,"name":"Thomas Aquinas","url":"https://www.academia.edu/Documents/in/Thomas_Aquinas?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="44636" href="https://www.academia.edu/Documents/in/Philippa_Foot">Philippa Foot</a>, <script data-card-contents-for-ri="44636" type="text/json">{"id":44636,"name":"Philippa Foot","url":"https://www.academia.edu/Documents/in/Philippa_Foot?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="87811" href="https://www.academia.edu/Documents/in/Charity">Charity</a><script data-card-contents-for-ri="87811" type="text/json">{"id":87811,"name":"Charity","url":"https://www.academia.edu/Documents/in/Charity?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=74548170]'), work: {"id":74548170,"title":"Charity and Ethical 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Foot","url":"https://www.academia.edu/Documents/in/Philippa_Foot?f_ri=358149","nofollow":false},{"id":87811,"name":"Charity","url":"https://www.academia.edu/Documents/in/Charity?f_ri=358149","nofollow":false},{"id":189157,"name":"Rosalind Hursthouse","url":"https://www.academia.edu/Documents/in/Rosalind_Hursthouse?f_ri=358149"},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149"},{"id":367490,"name":"Neo-Aristotelianism","url":"https://www.academia.edu/Documents/in/Neo-Aristotelianism?f_ri=358149"},{"id":953669,"name":"Routledge","url":"https://www.academia.edu/Documents/in/Routledge?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_8209126" data-work_id="8209126" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/8209126/Modern_Greatness_of_Soul_in_Hume_and_Smith_Published_in_Ergo_An_Open_Access_Journal_of_Philosophy_">Modern Greatness of Soul in Hume and Smith (Published in Ergo, An Open Access Journal of Philosophy)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">I contend that Adam Smith and David Hume offer re-interpretations of Aristotle's notion of greatness of soul, focusing on the kind of magnanimity Aristotle attributes to Socrates. Someone with Socratic magnanimity is worthy of honor,... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_8209126" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">I contend that Adam Smith and David Hume offer re-interpretations of Aristotle's notion of greatness of soul, focusing on the kind of magnanimity Aristotle attributes to Socrates. Someone with Socratic magnanimity is worthy of honor, responds moderately to fortune, and is virtuous - just and benevolent. Recent theorists err in claiming that magnanimity is less important to Hume's account of human excellence than benevolence. In fact, benevolence is a necessary ingredient for the best sort of greatness. Smith's "Letter to Strahan" attributes this greatness to Hume. It encourages us to admire Hume as an exemplar of human excellence, to seek Hume's virtues for ourselves, and to approve of the "[l]ove of literary fame" which Hume calls his "ruling passion."</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/8209126" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="1bbcdd12cf44215b07a25c9c1b0d49b1" rel="nofollow" data-download="{"attachment_id":36935575,"asset_id":8209126,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/36935575/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="16115259" href="https://lynn.academia.edu/AndrewCorsa">Andrew Corsa</a><script data-card-contents-for-user="16115259" type="text/json">{"id":16115259,"first_name":"Andrew","last_name":"Corsa","domain_name":"lynn","page_name":"AndrewCorsa","display_name":"Andrew Corsa","profile_url":"https://lynn.academia.edu/AndrewCorsa?f_ri=358149","photo":"https://0.academia-photos.com/16115259/4374699/5077942/s65_andrew.corsa.jpg"}</script></span></span></li><li class="js-paper-rank-work_8209126 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="8209126"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 8209126, container: ".js-paper-rank-work_8209126", }); 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$(".js-view-count[data-work-id=8209126]").text(description); $(".js-view-count-work_8209126").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_8209126").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="8209126"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">7</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2019" href="https://www.academia.edu/Documents/in/Aristotle">Aristotle</a>, <script data-card-contents-for-ri="2019" type="text/json">{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="18681" href="https://www.academia.edu/Documents/in/Adam_Smith">Adam Smith</a>, <script data-card-contents-for-ri="18681" type="text/json">{"id":18681,"name":"Adam Smith","url":"https://www.academia.edu/Documents/in/Adam_Smith?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="19942" href="https://www.academia.edu/Documents/in/David_Hume">David Hume</a>, <script data-card-contents-for-ri="19942" type="text/json">{"id":19942,"name":"David Hume","url":"https://www.academia.edu/Documents/in/David_Hume?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="38507" href="https://www.academia.edu/Documents/in/Pride">Pride</a><script data-card-contents-for-ri="38507" type="text/json">{"id":38507,"name":"Pride","url":"https://www.academia.edu/Documents/in/Pride?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=8209126]'), work: {"id":8209126,"title":"Modern Greatness of Soul in Hume and Smith (Published in Ergo, An Open Access Journal of Philosophy)","created_at":"2014-09-05T03:21:00.282-07:00","url":"https://www.academia.edu/8209126/Modern_Greatness_of_Soul_in_Hume_and_Smith_Published_in_Ergo_An_Open_Access_Journal_of_Philosophy_?f_ri=358149","dom_id":"work_8209126","summary":"I contend that Adam Smith and David Hume offer re-interpretations of Aristotle's notion of greatness of soul, focusing on the kind of magnanimity Aristotle attributes to Socrates. Someone with Socratic magnanimity is worthy of honor, responds moderately to fortune, and is virtuous - just and benevolent. Recent theorists err in claiming that magnanimity is less important to Hume's account of human excellence than benevolence. In fact, benevolence is a necessary ingredient for the best sort of greatness. Smith's \"Letter to Strahan\" attributes this greatness to Hume. It encourages us to admire Hume as an exemplar of human excellence, to seek Hume's virtues for ourselves, and to approve of the \"[l]ove of literary fame\" which Hume calls his \"ruling passion.\"","downloadable_attachments":[{"id":36935575,"asset_id":8209126,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":16115259,"first_name":"Andrew","last_name":"Corsa","domain_name":"lynn","page_name":"AndrewCorsa","display_name":"Andrew Corsa","profile_url":"https://lynn.academia.edu/AndrewCorsa?f_ri=358149","photo":"https://0.academia-photos.com/16115259/4374699/5077942/s65_andrew.corsa.jpg"}],"research_interests":[{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle?f_ri=358149","nofollow":false},{"id":18681,"name":"Adam Smith","url":"https://www.academia.edu/Documents/in/Adam_Smith?f_ri=358149","nofollow":false},{"id":19942,"name":"David Hume","url":"https://www.academia.edu/Documents/in/David_Hume?f_ri=358149","nofollow":false},{"id":38507,"name":"Pride","url":"https://www.academia.edu/Documents/in/Pride?f_ri=358149","nofollow":false},{"id":171115,"name":"Longinus","url":"https://www.academia.edu/Documents/in/Longinus?f_ri=358149"},{"id":307536,"name":"Magnanimity","url":"https://www.academia.edu/Documents/in/Magnanimity?f_ri=358149"},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_9745866" data-work_id="9745866" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/9745866/Olivier_Servais_L_engagement_en_Belgique_francophone_La_Revue_Nouvelle_n_5_mai_2006">Olivier Servais, L’engagement en Belgique francophone, La Revue Nouvelle, n° 5, mai 2006.</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/9745866" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="dfb7f248b6bec33b1ccef2cb603a9e87" rel="nofollow" data-download="{"attachment_id":35929009,"asset_id":9745866,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/35929009/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="12191713" href="https://uclouvain.academia.edu/OlivierServais">Olivier Servais</a><script data-card-contents-for-user="12191713" type="text/json">{"id":12191713,"first_name":"Olivier","last_name":"Servais","domain_name":"uclouvain","page_name":"OlivierServais","display_name":"Olivier Servais","profile_url":"https://uclouvain.academia.edu/OlivierServais?f_ri=358149","photo":"https://0.academia-photos.com/12191713/3523387/11276770/s65_olivier.servais.jpeg"}</script></span></span></li><li class="js-paper-rank-work_9745866 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="9745866"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 9745866, container: ".js-paper-rank-work_9745866", }); 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For the purpose of the study a mixed method design was used. A questionnaire was developed consisting of objective as well as subjective... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_45001927" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The present study was aimed at assessing the perception of common people on mental illnesses. For the purpose of the study a mixed method design was used. A questionnaire was developed consisting of objective as well as subjective questions. It was built on three factors related to the attitude towards mental illness, namely, authoritarianism, benevolence, and social restrictiveness, which were based on two standardized scales namely CAMI (Cohen, 2010) and OMI (Cohen & Struening, 1962). The data was collected from 422 participants from all over India. Cronbach’s alphas were calculated to assess the internal consistency of the dimensions. Further, independent samples t-test was conducted to assess the significance of gender differences across the dimensions and content analysis was conducted to analyse the subjective questions. The results indicated that males had significantly higher authoritarian attitudes towards the mentally ill than females. However, for the other two dimensions no gender differences were discovered. The content analysis of qualitative data revealed that the picture is not entirely bleak as there exists some familiarity with and awareness about mental health and the contingent issues, but there is still immense scope in increasing the sensitisation towards mental health awareness. Hence, this domain demands more research.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/45001927" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="e12633078f6d2579bb6dbddfc37697c7" rel="nofollow" data-download="{"attachment_id":65545927,"asset_id":45001927,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/65545927/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="20192643" href="https://ashokauniversity.academia.edu/ShivangiKhattar">Shivangi Khattar</a><script data-card-contents-for-user="20192643" type="text/json">{"id":20192643,"first_name":"Shivangi","last_name":"Khattar","domain_name":"ashokauniversity","page_name":"ShivangiKhattar","display_name":"Shivangi Khattar","profile_url":"https://ashokauniversity.academia.edu/ShivangiKhattar?f_ri=358149","photo":"https://0.academia-photos.com/20192643/43471128/34536024/s65_shivangi.khattar.jpg"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-45001927">+3</span><div class="hidden js-additional-users-45001927"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://du-in.academia.edu/shagunnarang">shagun narang</a></span></div><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://ggsipu.academia.edu/ArushiChatterjee">Arushi Chatterjee</a></span></div><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://independent.academia.edu/AkashSaxena70">Akash Saxena</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-45001927'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-45001927').html(); 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For the purpose of the study a mixed method design was used. A questionnaire was developed consisting of objective as well as subjective questions. It was built on three factors related to the attitude towards mental illness, namely, authoritarianism, benevolence, and social restrictiveness, which were based on two standardized scales namely CAMI (Cohen, 2010) and OMI (Cohen \u0026 Struening, 1962). The data was collected from 422 participants from all over India. Cronbach’s alphas were calculated to assess the internal consistency of the dimensions. Further, independent samples t-test was conducted to assess the significance of gender differences across the dimensions and content analysis was conducted to analyse the subjective questions. The results indicated that males had significantly higher authoritarian attitudes towards the mentally ill than females. However, for the other two dimensions no gender differences were discovered. The content analysis of qualitative data revealed that the picture is not entirely bleak as there exists some familiarity with and awareness about mental health and the contingent issues, but there is still immense scope in increasing the sensitisation towards mental health awareness. Hence, this domain demands more research. 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class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/29423514/%D5%94%D5%A5%D5%AC%D5%A5%D5%AF%D5%B5%D5%A1%D5%B6_%D5%8F%D5%AB%D5%A3%D6%80%D5%A1%D5%B6_%D4%BF%D5%A1%D6%80%D5%A1%D5%BA%D5%A5%D5%BF%D5%AB_1868_1951_%D5%80%D5%A1%D5%B5%D5%AF%D5%A1%D5%AF%D5%A1%D5%B6_%D5%8D%D5%B8%D5%BE%D5%A5%D5%BF%D5%A1%D5%AF%D5%A1%D5%B6_%D5%80%D5%A1%D5%B6%D6%80%D5%A1%D5%A3%D5%AB%D5%BF%D5%A1%D6%80%D5%A1%D5%B6_%D5%B0%D5%A1%D5%BF_12_%D4%B5%D6%80%D5%A5%D6%82%D5%A1%D5%B6_1986_%D5%A7%D5%BB_434_">Քելեկյան Տիգրան Կարապետի(1868-1951): Հայկական Սովետական Հանրագիտարան, հատ.12, Երևան, 1986, էջ 434:</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">This paper concerns the life and work of Dickran Khan Kelekian(1868-1951), the Armenian world famous antiquity and art collector and philantropist who was active in Turkey, Iran, France and USA.</div></div><ul class="InlineList u-ph0x 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type="text/json">{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="10649" href="https://www.academia.edu/Documents/in/Compassion">Compassion</a>, <script data-card-contents-for-ri="10649" type="text/json">{"id":10649,"name":"Compassion","url":"https://www.academia.edu/Documents/in/Compassion?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="19942" href="https://www.academia.edu/Documents/in/David_Hume">David Hume</a>, <script data-card-contents-for-ri="19942" type="text/json">{"id":19942,"name":"David Hume","url":"https://www.academia.edu/Documents/in/David_Hume?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="44969" href="https://www.academia.edu/Documents/in/Mencius">Mencius</a><script data-card-contents-for-ri="44969" type="text/json">{"id":44969,"name":"Mencius","url":"https://www.academia.edu/Documents/in/Mencius?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=79731026]'), work: {"id":79731026,"title":"Mencius, Hume, and the virtue of humanity: sources of benevolent moral development","created_at":"2022-05-23T04:26:54.996-07:00","url":"https://www.academia.edu/79731026/Mencius_Hume_and_the_virtue_of_humanity_sources_of_benevolent_moral_development?f_ri=358149","dom_id":"work_79731026","summary":null,"downloadable_attachments":[{"id":86346731,"asset_id":79731026,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":50773752,"first_name":"Jeremiah","last_name":"Carey","domain_name":"independent","page_name":"CareyJeremiah","display_name":"Jeremiah Carey","profile_url":"https://independent.academia.edu/CareyJeremiah?f_ri=358149","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=358149","nofollow":false},{"id":10649,"name":"Compassion","url":"https://www.academia.edu/Documents/in/Compassion?f_ri=358149","nofollow":false},{"id":19942,"name":"David Hume","url":"https://www.academia.edu/Documents/in/David_Hume?f_ri=358149","nofollow":false},{"id":44969,"name":"Mencius","url":"https://www.academia.edu/Documents/in/Mencius?f_ri=358149","nofollow":false},{"id":54534,"name":"Humanity","url":"https://www.academia.edu/Documents/in/Humanity?f_ri=358149"},{"id":60366,"name":"Sympathy","url":"https://www.academia.edu/Documents/in/Sympathy?f_ri=358149"},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_44248017" data-work_id="44248017" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/44248017/An_Evolutionary_Argument_for_a_Self_Explanatory_Benevolent_Metaphysics">An Evolutionary Argument for a Self-Explanatory, Benevolent Metaphysics</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In this paper, a metaphysics is proposed that includes everything that can be represented by a well-founded multiset. It is shown that this metaphysics, apart from being self-explanatory, is also benevolent. Paradoxically, it turns out... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_44248017" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In this paper, a metaphysics is proposed that includes everything that can be represented by a well-founded multiset. It is shown that this metaphysics, apart from being self-explanatory, is also benevolent. Paradoxically, it turns out that the probability that we were born in another life than our own is zero. More insights are gained by inducing properties from a metaphysics that is not self-explanatory. In particular, digital metaphysics is analyzed, which claims that only computable things exist. First of all, it is shown that digital metaphysics contradicts itself by leading to the conclusion that the shortest computer program that computes the world is infinitely long. This means that the Church-Turing conjecture must be false. Secondly, the applicability of Occam's razor is explained by evolution: in an evolving physics it can appear at each moment as if the world is caused by only finitely many things. Thirdly and most importantly, this metaphysics is benevolent in the sense that it organizes itself to fulfill the deepest wishes of its observers. Fourthly, universal computers with an infinite memory capacity cannot be built in the world. And finally, all the properties of the world, both good and bad, can be explained by evolutionary conservation.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/44248017" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="2f6428ea10498818cea2429acfdea5ae" rel="nofollow" data-download="{"attachment_id":64620124,"asset_id":44248017,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/64620124/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="29643555" href="https://independent.academia.edu/WardBlond%C3%A9">Ward Blondé</a><script data-card-contents-for-user="29643555" type="text/json">{"id":29643555,"first_name":"Ward","last_name":"Blondé","domain_name":"independent","page_name":"WardBlondé","display_name":"Ward Blondé","profile_url":"https://independent.academia.edu/WardBlond%C3%A9?f_ri=358149","photo":"https://0.academia-photos.com/29643555/8516073/9516135/s65_ward.blond_.jpg"}</script></span></span></li><li class="js-paper-rank-work_44248017 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="44248017"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 44248017, container: ".js-paper-rank-work_44248017", }); });</script></li><li class="js-percentile-work_44248017 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44248017; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_44248017"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_44248017 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="44248017"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44248017; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44248017]").text(description); $(".js-view-count-work_44248017").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_44248017").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="44248017"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">6</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="363" href="https://www.academia.edu/Documents/in/Set_Theory">Set Theory</a>, <script data-card-contents-for-ri="363" type="text/json">{"id":363,"name":"Set Theory","url":"https://www.academia.edu/Documents/in/Set_Theory?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="422" href="https://www.academia.edu/Documents/in/Computer_Science">Computer Science</a>, <script data-card-contents-for-ri="422" type="text/json">{"id":422,"name":"Computer Science","url":"https://www.academia.edu/Documents/in/Computer_Science?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="804" href="https://www.academia.edu/Documents/in/Metaphysics">Metaphysics</a>, <script data-card-contents-for-ri="804" type="text/json">{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="41251" href="https://www.academia.edu/Documents/in/Solipsism">Solipsism</a><script data-card-contents-for-ri="41251" type="text/json">{"id":41251,"name":"Solipsism","url":"https://www.academia.edu/Documents/in/Solipsism?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=44248017]'), work: {"id":44248017,"title":"An Evolutionary Argument for a Self-Explanatory, Benevolent Metaphysics","created_at":"2020-10-07T08:43:45.425-07:00","url":"https://www.academia.edu/44248017/An_Evolutionary_Argument_for_a_Self_Explanatory_Benevolent_Metaphysics?f_ri=358149","dom_id":"work_44248017","summary":"In this paper, a metaphysics is proposed that includes everything that can be represented by a well-founded multiset. It is shown that this metaphysics, apart from being self-explanatory, is also benevolent. Paradoxically, it turns out that the probability that we were born in another life than our own is zero. More insights are gained by inducing properties from a metaphysics that is not self-explanatory. In particular, digital metaphysics is analyzed, which claims that only computable things exist. First of all, it is shown that digital metaphysics contradicts itself by leading to the conclusion that the shortest computer program that computes the world is infinitely long. This means that the Church-Turing conjecture must be false. Secondly, the applicability of Occam's razor is explained by evolution: in an evolving physics it can appear at each moment as if the world is caused by only finitely many things. Thirdly and most importantly, this metaphysics is benevolent in the sense that it organizes itself to fulfill the deepest wishes of its observers. Fourthly, universal computers with an infinite memory capacity cannot be built in the world. And finally, all the properties of the world, both good and bad, can be explained by evolutionary conservation.","downloadable_attachments":[{"id":64620124,"asset_id":44248017,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":29643555,"first_name":"Ward","last_name":"Blondé","domain_name":"independent","page_name":"WardBlondé","display_name":"Ward Blondé","profile_url":"https://independent.academia.edu/WardBlond%C3%A9?f_ri=358149","photo":"https://0.academia-photos.com/29643555/8516073/9516135/s65_ward.blond_.jpg"}],"research_interests":[{"id":363,"name":"Set Theory","url":"https://www.academia.edu/Documents/in/Set_Theory?f_ri=358149","nofollow":false},{"id":422,"name":"Computer Science","url":"https://www.academia.edu/Documents/in/Computer_Science?f_ri=358149","nofollow":false},{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics?f_ri=358149","nofollow":false},{"id":41251,"name":"Solipsism","url":"https://www.academia.edu/Documents/in/Solipsism?f_ri=358149","nofollow":false},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149"},{"id":470426,"name":"Infinity Exists","url":"https://www.academia.edu/Documents/in/Infinity_Exists?f_ri=358149"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_44224419" data-work_id="44224419" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/44224419/Introduction_Whats_Wrong_with_Benevolence">Introduction: What's Wrong with Benevolence?</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In the name of benevolence, philanthropy, and humanitarian aid, individuals, groups, and nations have sought to assist others and to redress forms of suffering and deprivation. Yet the inherent imbalances of power between the giver and... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_44224419" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In the name of benevolence, philanthropy, and humanitarian aid, individuals, groups, and nations have sought to assist others and to redress forms of suffering and deprivation. Yet the inherent imbalances of power between the giver and the recipient of this benevolence have called into question the motives and rationale for such assistance. This volume examines the evolution of the ideas and practices of benevolence, chiefly in the context of British imperialism, from the late 18th century to the present. The authors consider more than a dozen examples of practical and theoretical benevolence from the anti-slavery movement of the late 18th century to such modern activities as refugee asylum in Europe, opposition to female genital mutilation in Africa, fundraising for charities, and restoring the wetlands in southern, post-Saddam Iraq.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/44224419" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="bb7c29c5e9aa6fcdbe497b10f8c68495" rel="nofollow" data-download="{"attachment_id":64592286,"asset_id":44224419,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/64592286/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="40668844" href="https://royalholloway.academia.edu/HelenGilbert">Helen Gilbert</a><script data-card-contents-for-user="40668844" type="text/json">{"id":40668844,"first_name":"Helen","last_name":"Gilbert","domain_name":"royalholloway","page_name":"HelenGilbert","display_name":"Helen Gilbert","profile_url":"https://royalholloway.academia.edu/HelenGilbert?f_ri=358149","photo":"https://0.academia-photos.com/40668844/11079290/12363898/s65_helen.gilbert.png"}</script></span></span></li><li class="js-paper-rank-work_44224419 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="44224419"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 44224419, container: ".js-paper-rank-work_44224419", }); });</script></li><li class="js-percentile-work_44224419 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44224419; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_44224419"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_44224419 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="44224419"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44224419; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44224419]").text(description); $(".js-view-count-work_44224419").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_44224419").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="44224419"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2860" href="https://www.academia.edu/Documents/in/Postcolonial_Studies">Postcolonial Studies</a>, <script data-card-contents-for-ri="2860" type="text/json">{"id":2860,"name":"Postcolonial Studies","url":"https://www.academia.edu/Documents/in/Postcolonial_Studies?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="6556" href="https://www.academia.edu/Documents/in/Colonialism">Colonialism</a>, <script data-card-contents-for-ri="6556" type="text/json">{"id":6556,"name":"Colonialism","url":"https://www.academia.edu/Documents/in/Colonialism?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="9688" href="https://www.academia.edu/Documents/in/Globalisation_and_Development">Globalisation and Development</a>, <script data-card-contents-for-ri="9688" type="text/json">{"id":9688,"name":"Globalisation and Development","url":"https://www.academia.edu/Documents/in/Globalisation_and_Development?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="358149" href="https://www.academia.edu/Documents/in/Benevolence">Benevolence</a><script data-card-contents-for-ri="358149" type="text/json">{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=44224419]'), work: {"id":44224419,"title":"Introduction: What's Wrong with Benevolence?","created_at":"2020-10-04T00:42:39.901-07:00","url":"https://www.academia.edu/44224419/Introduction_Whats_Wrong_with_Benevolence?f_ri=358149","dom_id":"work_44224419","summary":"\nIn the name of benevolence, philanthropy, and humanitarian aid, individuals, groups, and nations have sought to assist others and to redress forms of suffering and deprivation. Yet the inherent imbalances of power between the giver and the recipient of this benevolence have called into question the motives and rationale for such assistance. This volume examines the evolution of the ideas and practices of benevolence, chiefly in the context of British imperialism, from the late 18th century to the present. The authors consider more than a dozen examples of practical and theoretical benevolence from the anti-slavery movement of the late 18th century to such modern activities as refugee asylum in Europe, opposition to female genital mutilation in Africa, fundraising for charities, and restoring the wetlands in southern, post-Saddam Iraq.","downloadable_attachments":[{"id":64592286,"asset_id":44224419,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":40668844,"first_name":"Helen","last_name":"Gilbert","domain_name":"royalholloway","page_name":"HelenGilbert","display_name":"Helen Gilbert","profile_url":"https://royalholloway.academia.edu/HelenGilbert?f_ri=358149","photo":"https://0.academia-photos.com/40668844/11079290/12363898/s65_helen.gilbert.png"}],"research_interests":[{"id":2860,"name":"Postcolonial Studies","url":"https://www.academia.edu/Documents/in/Postcolonial_Studies?f_ri=358149","nofollow":false},{"id":6556,"name":"Colonialism","url":"https://www.academia.edu/Documents/in/Colonialism?f_ri=358149","nofollow":false},{"id":9688,"name":"Globalisation and Development","url":"https://www.academia.edu/Documents/in/Globalisation_and_Development?f_ri=358149","nofollow":false},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_42939992" data-work_id="42939992" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/42939992/CONDESCENDING_BENEVOLENCE_COMPARING_SOUTH_AFRICAN_AND_THE_UK_CONSULTATION_PROTOCOLS">CONDESCENDING BENEVOLENCE: COMPARING SOUTH AFRICAN AND THE UK CONSULTATION PROTOCOLS</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Not a week passes by in South Africa without a major public protest being shown on national television. Most of these protests are centred on poor service delivery especially at the local municipality level. Even when new developments are... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_42939992" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Not a week passes by in South Africa without a major public protest being shown on national television. Most of these protests are centred on poor service delivery especially at the local municipality level. Even when new developments are about to be commissioned they are more often stalled by public resistance which sometimes manifests itself in virulent claims of lack of consultation and sentiments of marginalisation by the grassroots general populace. This research sought to run a<br />comparison between South Africa and major democracies to see if consultation protocols in South Africa are either misdirected, inappropriate or not inclusive enough. A case study of Gauteng Highway Improvement Project (GFIP) was utilised to assess the consultation because of its sheer size, reach and centrality. What has transpired is that although the consultation processes are not fully developed they<br />however compare well with international best practices. This is especially bolstered by a very democratically advanced constitution which dictates a very inclusive governance at all levels. The problem lies in the actual implementation of the consultation processes as there is no robust monitoring regimen and elaborately prescriptive and frequentative directive(s) to ensure the elimination of box ticking and<br />superficiality in implementation.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/42939992" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="81fffea365e332005cacafd9c6d5e3b9" rel="nofollow" data-download="{"attachment_id":63193708,"asset_id":42939992,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/63193708/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="115957559" href="https://wits.academia.edu/NthatisiKhatleli">Nthatisi Khatleli</a><script data-card-contents-for-user="115957559" type="text/json">{"id":115957559,"first_name":"Nthatisi","last_name":"Khatleli","domain_name":"wits","page_name":"NthatisiKhatleli","display_name":"Nthatisi Khatleli","profile_url":"https://wits.academia.edu/NthatisiKhatleli?f_ri=358149","photo":"https://0.academia-photos.com/115957559/43973298/34769419/s65_nthatisi.khatleli.jpg"}</script></span></span></li><li class="js-paper-rank-work_42939992 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="42939992"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 42939992, container: ".js-paper-rank-work_42939992", }); });</script></li><li class="js-percentile-work_42939992 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 42939992; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_42939992"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_42939992 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="42939992"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 42939992; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=42939992]").text(description); $(".js-view-count-work_42939992").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_42939992").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="42939992"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="40867" href="https://www.academia.edu/Documents/in/United_Kingdom">United Kingdom</a>, <script data-card-contents-for-ri="40867" type="text/json">{"id":40867,"name":"United Kingdom","url":"https://www.academia.edu/Documents/in/United_Kingdom?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="61866" href="https://www.academia.edu/Documents/in/South_Africa">South Africa</a>, <script data-card-contents-for-ri="61866" type="text/json">{"id":61866,"name":"South Africa","url":"https://www.academia.edu/Documents/in/South_Africa?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="114801" href="https://www.academia.edu/Documents/in/Public_consultation">Public consultation</a>, <script data-card-contents-for-ri="114801" type="text/json">{"id":114801,"name":"Public consultation","url":"https://www.academia.edu/Documents/in/Public_consultation?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="358149" href="https://www.academia.edu/Documents/in/Benevolence">Benevolence</a><script data-card-contents-for-ri="358149" type="text/json">{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=42939992]'), work: {"id":42939992,"title":"CONDESCENDING BENEVOLENCE: COMPARING SOUTH AFRICAN AND THE UK CONSULTATION PROTOCOLS","created_at":"2020-05-04T08:48:10.600-07:00","url":"https://www.academia.edu/42939992/CONDESCENDING_BENEVOLENCE_COMPARING_SOUTH_AFRICAN_AND_THE_UK_CONSULTATION_PROTOCOLS?f_ri=358149","dom_id":"work_42939992","summary":"Not a week passes by in South Africa without a major public protest being shown on national television. Most of these protests are centred on poor service delivery especially at the local municipality level. Even when new developments are about to be commissioned they are more often stalled by public resistance which sometimes manifests itself in virulent claims of lack of consultation and sentiments of marginalisation by the grassroots general populace. This research sought to run a\ncomparison between South Africa and major democracies to see if consultation protocols in South Africa are either misdirected, inappropriate or not inclusive enough. A case study of Gauteng Highway Improvement Project (GFIP) was utilised to assess the consultation because of its sheer size, reach and centrality. What has transpired is that although the consultation processes are not fully developed they\nhowever compare well with international best practices. This is especially bolstered by a very democratically advanced constitution which dictates a very inclusive governance at all levels. The problem lies in the actual implementation of the consultation processes as there is no robust monitoring regimen and elaborately prescriptive and frequentative directive(s) to ensure the elimination of box ticking and\nsuperficiality in implementation.","downloadable_attachments":[{"id":63193708,"asset_id":42939992,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":115957559,"first_name":"Nthatisi","last_name":"Khatleli","domain_name":"wits","page_name":"NthatisiKhatleli","display_name":"Nthatisi Khatleli","profile_url":"https://wits.academia.edu/NthatisiKhatleli?f_ri=358149","photo":"https://0.academia-photos.com/115957559/43973298/34769419/s65_nthatisi.khatleli.jpg"}],"research_interests":[{"id":40867,"name":"United Kingdom","url":"https://www.academia.edu/Documents/in/United_Kingdom?f_ri=358149","nofollow":false},{"id":61866,"name":"South Africa","url":"https://www.academia.edu/Documents/in/South_Africa?f_ri=358149","nofollow":false},{"id":114801,"name":"Public consultation","url":"https://www.academia.edu/Documents/in/Public_consultation?f_ri=358149","nofollow":false},{"id":358149,"name":"Benevolence","url":"https://www.academia.edu/Documents/in/Benevolence?f_ri=358149","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_41752333" data-work_id="41752333" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/41752333/Passions_Perceptions_and_Motives_Fault_lines_in_Hutchesons_Account_of_Moral_Sentiment">Passions, Perceptions, and Motives: Fault-lines in Hutcheson's Account of Moral Sentiment</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">There is a tension at the heart of Francis Hutcheson's moral theory. It can be seen most clearly in the contrast between the judgments he makes throughout his corpus about particular cases-of kindness, generosity, friendliness, and... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_41752333" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">There is a tension at the heart of Francis Hutcheson's moral theory. It can be seen most clearly in the contrast between the judgments he makes throughout his corpus about particular cases-of kindness, generosity, friendliness, and mercy-and the formula he proposes for 'computing the goodness' of a person's character at the end of his fourth treatise. Insofar as it is a tension that continues to be found in a number of contemporary moral theorists, exploring its origins promises to be instructive both for the history of ethics and for contemporary debates. After diagnosing the tension, this essay argues that it stems from Hutcheson's attempt to combine a perceptual theory of moral sentiments with a mathematical theory of moral calculation. The problem is not inescapable, but those who wish to combine these two elements will need to take careful steps to avoid.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/41752333" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="8c0dcd4e30d31108fd910b1426c1dfb9" rel="nofollow" data-download="{"attachment_id":61909662,"asset_id":41752333,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/61909662/download_file?st=MTczMjc5MTAzMSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="71192" href="https://glasgow.academia.edu/GlenPettigrove">Glen Pettigrove</a><script data-card-contents-for-user="71192" type="text/json">{"id":71192,"first_name":"Glen","last_name":"Pettigrove","domain_name":"glasgow","page_name":"GlenPettigrove","display_name":"Glen Pettigrove","profile_url":"https://glasgow.academia.edu/GlenPettigrove?f_ri=358149","photo":"https://0.academia-photos.com/71192/19810/17020684/s65_glen.pettigrove.jpg"}</script></span></span></li><li class="js-paper-rank-work_41752333 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="41752333"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 41752333, container: ".js-paper-rank-work_41752333", }); });</script></li><li class="js-percentile-work_41752333 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41752333; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_41752333"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_41752333 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="41752333"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41752333; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41752333]").text(description); $(".js-view-count-work_41752333").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_41752333").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="41752333"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">8</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="814" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="907" href="https://www.academia.edu/Documents/in/Moral_Psychology">Moral Psychology</a>, <script data-card-contents-for-ri="907" type="text/json">{"id":907,"name":"Moral Psychology","url":"https://www.academia.edu/Documents/in/Moral_Psychology?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="10240" href="https://www.academia.edu/Documents/in/18th_Century_Philosophy">18th Century Philosophy</a>, <script data-card-contents-for-ri="10240" type="text/json">{"id":10240,"name":"18th Century Philosophy","url":"https://www.academia.edu/Documents/in/18th_Century_Philosophy?f_ri=358149","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="18375" href="https://www.academia.edu/Documents/in/Virtues_and_Vices">Virtues and Vices</a><script data-card-contents-for-ri="18375" type="text/json">{"id":18375,"name":"Virtues and Vices","url":"https://www.academia.edu/Documents/in/Virtues_and_Vices?f_ri=358149","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=41752333]'), work: {"id":41752333,"title":"Passions, Perceptions, and Motives: Fault-lines in Hutcheson's Account of Moral Sentiment","created_at":"2020-01-27T09:27:43.816-08:00","url":"https://www.academia.edu/41752333/Passions_Perceptions_and_Motives_Fault_lines_in_Hutchesons_Account_of_Moral_Sentiment?f_ri=358149","dom_id":"work_41752333","summary":"There is a tension at the heart of Francis Hutcheson's moral theory. It can be seen most clearly in the contrast between the judgments he makes throughout his corpus about particular cases-of kindness, generosity, friendliness, and mercy-and the formula he proposes for 'computing the goodness' of a person's character at the end of his fourth treatise. Insofar as it is a tension that continues to be found in a number of contemporary moral theorists, exploring its origins promises to be instructive both for the history of ethics and for contemporary debates. After diagnosing the tension, this essay argues that it stems from Hutcheson's attempt to combine a perceptual theory of moral sentiments with a mathematical theory of moral calculation. 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