In the US, stem cell research is at a moral impasse—many see this research as ethically mandated due to its potential for ameliorating major diseases, while others see this research as ethically impermissible because it typically involves the destruction of embryos and use of ova from women. Because their creation does not require embryos or ova, induced pluripotent stem cells offer the most promising path for addressing the main ethical objections to stem cell research; however, this technology is still in (...) development. In order for scientists to advance induced pluripotent stem cell research to a point of translational readiness, they must continue to use ova and embryos in the interim. How then are we to ethically move forward with stem cell research? We argue that there is personal integrity and value in adopting a ‘moral compromise’ as a means for moving past the moral impasse in stem cell research. In a moral compromise, each party concedes part of their desired outcome in order to engage in a process that respects the values and desires of all parties equitably. Whereas some contend that moral compromise in stem cell research necessarily involves self-contradiction or loss of personal integrity, we argue that in the US context, stem cell research satisfies many of the key pre-conditions of an effective moral compromise. To illustrate our point, we offer a model solution wherein eggs and embryos are temporarily used until non-egg and non-embryonic sources of pluripotent stem cells are developed to a state of translational readiness. (shrink)

Although the field of bioethics usually emphasizes ethical dilemmas arising from contemporary biomedical research, at another level the foundation of ethical judgments can be explored in the light of evolutionary biology. Two scientific approaches illuminate the relationships between human nature, social environments, and standards of ethical judgment: first, ethology and the observational study of nonhuman primates; second, evolutionary theory and new developments in the understanding of natural selection. Ethology shows that humans, like the species most closely related to us, are (...) naturally both cooperative and competitive. Evolutionary theory can "explain" cooperation at diverse levels of social organization , suggesting which forms of social cooperation are to be expected in specific cases. By focusing on the emotions underlying the sense of justice, moreover, an evolutionary approach can provide a more realistic assessment of the motivations and intentions underlying ethical controversies. Because individuals inevitably have competing claims as well as competing moral obligations, evolutionary bioethics thus teaches the need for balance and judgment. Emotions elicited by the all-too-human tendency to engage in moralistic aggression need to be balanced by reasoned judgment of the consequences of our own actions. The ethicist, no more or less than any other human, needs to be aware of the risks of deceptions and self-deception. Or, to put it more simply, an evolutionary bioethics leads back to the humility of the Socratic injunction: know thyself. Im allgemein üblichen Sinne befaßt sich Bioethik meist mit ethischen Problemstellungen, die durch die Fortschritte der biologischen Forschung hervorgerufen werden. Unter einem anderen Blickwinkel kann sie aber auch die Grundlage ethischer Urteile im Licht der Entwicklungsbiologie untersuchen. Zwei Wissenschaftszweige befassen sich mit dem Verhältnis zwischen der menschlichen Natur, dem sozialen Umfeld und den Standards für ethische Urteile; erstens, die Ethologie und Verhaltensstudien an nichtmenschlichen Primaten; zweitens, die Evolutionstheorie und neue Entwicklungen beim Verständnis der natürlichen Selektion. Die Ethologie zeigt, daß Menschen genauso wie die Tiere, die ihnen am nächsten verwandt sind, von Natur aus sowohl zur Kooperation als auch zur Konkurrenz miteinander neigen. Die Evolutionstheorie kann die verschiedenen Weisen von Kooperation auf den verschiedenen Ebenen sozialer Organisation "erklären" und dabei Hypothesen aufstellen, welche Formen sozialer Zusammenarbeit in spezifischen Fällen erwartet werden können. Soweit sie sich mit den Emotionen befaßt, die dem Sinn für Gerechtigkeit zugrunde liegen, kann die Evolutionstheorie darüber hinaus eine realistischere Einschätzung der Beweggründe und Intentionen vermitteln, die hinter ethischen Kontroversen stehen. Weil Individuen unvermeidlich konkurrierende Ansprüche, aber auch konkurrierende moralische Verpflichtungen haben, zeigt die evolutionäre Bioethik das Bedürfnis nach Ausgleich und Schlichtung. Die Emotionen, die durch die allzu menschliche Neigung zu Aggression im Namen der Moral hervorgerufen werden, rufen nach Ausgleich durch begründete Urteile über die Folgen unserer eigenen Handlungen. Der Ethiker muß sich, nicht mehr und nicht weniger als jeder andere Mensch, des Risikos von Täuschung und Selbsttäuschung bewußt sein. Oder, um es einfacher auszudrücken, evolutionäre Ethik führt zurück zu der Bescheidenheit der Sokratischen Forderung: Erkenne dich selbst. (shrink)

본 논문의 목적은 사회적 문제 중 하나인 ‘도덕적 해이(moral hazard)’의 문제를 니체의 철학을 통해서 극복하고자 하는 것이다. 사전적 의미에서, 도덕적 해이란 자신에게 주어진 비대칭적인 정보를 이용하여 정보를 가지지 못한 측의 이익에 반하는 행동을 취하는 것, 즉 자신에게 주어진 역할에 최선의 의무를 도외시하거나 책임을 지지 않으려는 행위를 의미한다. 도덕적 해이가 윤리적으로 문제가 되는 이유는 관계 맺는 사람들 사이에서 이뤄지고 있는 약속을 통해서 서로에게 기대하고 있던 신뢰를 저버리고 있기 때문이다. 약속을 통한 신뢰는 곧 책임감의 문제이다. 결국 도덕적 해이는 힘의 차이와 무관하게 약속에 (...) 관련된 당사자들 사이에서 지켜져야 할 신뢰의 근거인 책임을 다하지 못하기 때문에 윤리적인 문제가 발생한다고 말할 수 있다. 본 논문은 니체의 철학적 사유를 통해서 도덕적 해이의 문제를 극복할 수 있는 하나의 가능성을 살펴볼 것이다. 우리는 니체 철학에서 강조하는 강자의 특징을 분석하여, 힘을 가진 강자의 삶을 살아가기 위해서는 무엇보다 자기 반성과 자기 극복이라는 두 가지 삶의 태도가 중요하다는 점, 그리고 이 두 가지 삶의 태도는 결국 자기 삶에 대한 책임 의식을 통해서 비로소 가능하다는 점을 이해함으로써, 힘을 가진 강자가 진정으로 취해야 할 태도를 설명할 수 있을 뿐 아니라, 도덕적 해이에서의 책임의 문제 역시도 극복될 수 있을 것이다. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 373 in the analysis of the "artificial" virtue of justice. Though he uses the term "faculties" as synonymous with energies or powers, he warns against the "faculty psychology" that uses faculties as explanations or causes. Hume writes: "By will I mean nothing but the internal impression we feel.., when we knowingly give rise to any new motion of our body or new perception of our mind." A (...) voluntary action, being "knowingly" aroused, is not a mere "direct " passion arising immediately from sensation; nevertheless, it belongs to the realm of passions rather than of judgments. It is included in the "bundle of impressions" psychology. Hume attempts to explain how the passion of sympathy serves to communicate impressions. Emotional expressions require the operation of the "imagination" to generate the social controls of conscience and to explain the origin of responsibility in terms of approvals and disapprovals. In this connection, /~rdal points out the differences between Hume's and Adam Smith's psychology of sympathy, ttume is content to rely largely on "imagination" to explain social sensitivities, whereas Adam Smith develops the theory that by sympathy men are led to put themselves in the place of others and thus to get a "disinterested spectator" view of passions. This seems to me a minor difference, and Hume, though he knew of Adam Smith's theory, and though he criticized him on other points, does not directly obiect to this particular doctrine of Adam Smith. It is, in fact, related to Hume's own analysis of justice as an "artificial" virtue, not directly related to the self-regarding passions. What separates Smith from Hume is his discussion of sympathy in the context of pity and benevolence which the Scottish moralists had made basic, whereas ttume keeps sympathy as a passion distinct from the virtues. In general, I have the "impression" that Hume, after he made this elaborate effort to apply experimental method to the passions and to valuational expressions, left the further development of this psychology to his close friend, Adam Smith, while he turned to "political essays" and to the more practical problems of the Enquiry. In his political essays, which brought him into public recognition in England and on the Continent while the Treatise continued to be basic for the Scottish social psychologists, Hume became especially concerned to call attention to the social operation of "opinions" and faiths. Therefore, it seems to me to be a mistake to regard the Enquiry as merely a "popular" edition of the Treatise. Hume shifted his interest from the critique of Locke's psychology to the practical problems of politics and morals. His History deals less with the psychological "origins" of customs, beliefs, and habits, more with their power in shaping the course of events. In other words, for Hume's ideas about judgments of value and the motivation of policies and principles, one must turn to Hume's later writings. The reader of ~rdal's excellent analysis of the Treatise cannot refrain from hoping that the author will make a similar examination of Hume's later "moral science." For, in addition to clarifying Hume, it will give.Ardal an opportunity to continue his own critical insights on present-day discussion of emotivist and intuitional ethics, which are not the least valuable feature of this volume. HERBERT W. SCHNEIDER Claremont, California Jean-Jacques Rousseau. By Jean Gu~henno. Translated from the French by John and Doreen Weightman. (2 vols. New York: Columbia University Press, 1967. Vol. I, pp. xvi + 460. Vol. II, pp. xi + 316. set $17.50.) Rousseau and Jean-Jacques It has been Rousseau's peculiar fate to exercise a double fascination. A major philosopher, especially in the fields of education, politics, and morality, Jean-Jacques has also been read, loved, and hated as a man. In reading again Jean Gu~henno's impressive biography, recently published in an excellent English translation, one wonders why so much attention has been paid to Rousseau's private life. Surely it is not because he lacks the credentials of a serious thinker; the Second Discourse alone, not to mention the Emile and Social Contract, would presumably ensure Rousseau's place in any historical survey of Western... (shrink)

Marrying lyrical close reading with critical awareness, Novel Style argues for the ethical value of elaborate styles of writing and demonstrates that artistic excessiveness can provide dynamic responses to the moral complexities of our times.

In “An Obscure Rider Obstructing Science,” Sarah Rodriguez, Lisa Campo-Engelstein, Candace Tingen, and Teresa Woodruff (2011) adopt a “developmental view” when contrasting the moral status of embry...

Nietzsche distinguishes between “slave morality” (the morality of the weak) and “master morality” (the morality of the strong), and he believes the structure of modern society to be rooted in slave morality. According to Nietzsche, slave morality is the morality of modern “bourgeois” (commerce-based) society, whereas “master morality” was the morality of ancient caste-based societies. In this paper, I argue for the legitimacy of the distinction between these two kinds (...) of morality but argue against Nietzsche's contention that contemporary (capitalist or semi-capitalist) society embodies slave morality. (shrink)

Recent work in the fields of ethics and entrepreneurship has raised the possibility that entrepreneurs may differ from other individuals in the moral issues they face, in their moral judgements and behaviors concerning those issues, and even in their level of cognitive moral development. While this work has been exploratory and its conclusions tentative, the findings raise two interesting questions: do entrepreneurs actually differ from non-entrepreneurs in their ethical orientations and, if so, why? We propose a model of ethical decision (...) making for small business entrepreneurs. We suggest some ways in which the ethical framework of entrepreneurs may differ systematically from that of other business people and propose some areas for future research. (shrink)

Background Moral courage is a recognized virtue. In the context of the COVID-19 pandemic, the master’s students of nursing (MSNs) in China have shown tenacious moral courage. Objective This study elaborates on the moral courage of Chinese MSNs through their experiences of volunteering during the pandemic. Research Design Descriptive qualitative, interview-based. Participants and Research Context Participants were nursing postgraduate students who participated in the prevention and control of the COVID-19 pandemic selected by purposeful sampling. The sample size was determined (...) by data saturation, which was reached with 10 participants. Data were analyzed using a deductive method of content analysis. Because of the isolation policy, telephone interviews were adopted. Ethical considerations After obtaining the approval of the ethical institution of the author’s school (No. 138, 30 August 2021), verbal consent was obtained before the interview with the participants. All data were processed anonymously and confidentially. In addition, we recruited participants through MSNs’ counselors, and obtained their phone numbers with their permission. Results Data analysis resulted in 15 subcategories that were subsequently grouped into 3 major categories including proceed without hesitation, the outcome of practicing moral courage, and develop and maintain moral courage. Conclusion This qualitative study is based on the special background of the COVID-19 pandemic, and the MSNs in China have shown tenacious moral courage in the work of epidemic prevention and control. Five factors led them to take action without hesitation, and six possible outcomes followed. Lastly, this study provides some suggestions for nurses and nursing students to enhance their moral courage. To better develop and support moral courage in the future, it is necessary to use different methods and multidisciplinary approaches to study moral courage. (shrink)

Resumen: El artículo estudia los Elementos de Filosofía (EdF), dictados por Andrés Bello a Juan Alemparte en Santiago de Chile hacia los años 1840-1843 y conservados actualmente en una copia manuscrita. Se muestra que los EdF corresponden a un esbozo preliminar de las materias abordadas por Bello tanto en las entregas del periódico El Crepúsculo como en su obra póstuma Filosofía del Entendimiento. Por ello, se plantea que estas lecciones manuscritas constituyen un testimonio exclusivo de las clases particulares del maestro (...) venezolano en Santiago del siglo XIX y exhiben, además, un estadio de maduración temprano de ideas que llegarán a ser gravitantes en su obra magna. Se espera que este material represente un insumo para futuras pesquisas en torno a las percepciones en general, y desde la perspectiva del pensador caraqueño en particular. Abstract: The article examines the Elements of Philosophy, taught by Andrés Bello to Juan Alemparte in Santiago de Chile around 1840-1843 and currently preserved in a manuscript copy. It is shown that the Elements of Philosophy correspond to a preliminary outline of the matters addressed by Bello both in the newspaper El Crepúsculo and in his posthumous work Philosophy of the Understanding. For this reason, it is proposed that these manuscript notes constitute an exclusive testimony of the private lessons of the Venezuelan Master in Santiago of the 19th century and exhibit a stage of early maturation of ideas that will become gravitational in his magnum opus. It is expected that this material represents an input for future research on perceptions in general, and from the perspective of the thinker from Caracas in particular. (shrink)

Purpose. Nietzschean proponents classify people into seemingly two distinct groups: those possessing 'Master' moralities and those with 'Slave' moralities. Each type of person is characterized to have certain qualities, traits, ideologies, and methods of dealing with everyday situations. This paper attributes these moralities to the personnel working in the corporate sector of Pakistan to observe their prospects of success. Originality. A specialized survey instrument was designed to gauge different Morality Types of the study subjects by calculating a (...) class='Hi'>Morality Quotient. The respondents were then categorized into three categories possessing, Slave, Master and Neutral or Mixed traits. These traits are then contrasted to the position held by the subjects to see which morality type was more prevalent in higher management levels and whether the association was significant. Conclusions. Our results prove to be contradictory to common wisdom and shows that despite the leadership-like qualities of those with Master moralities, the proportion of those with Slave moralities was significantly higher at senior management levels of the corporate sector in Pakistan. Moreover, a trend of declining Master morality traits is observed with the rise in managerial level. In addition, an association between work experience and Morality type was also observed indicating adaptability of cross morality traits with increasing job experience. These findings are in line with the increasing focus on democratic and adaptable leadership instead of autocratic leadership styles in contemporary organizations. (shrink)

A ‘companions in guilt’ strategy against moral error theory aims to show that the latter proves too much: if sound, it supports an implausible error-theoretic conclusion in other areas such as epistemic or practical reasoning. Christopher Cowie [2016 Cowie, C. 2016. Good News for Moral Error Theorists: A Master Argument Against Companions in Guilt Strategies, Australasian Journal of Philosophy 94/1: 115–30.[Taylor & Francis Online], [Web of Science ®] [Google Scholar]] has recently produced what he claims is a ‘master (...) argument’ against all such strategies. The essence of his argument is that CG arguments cannot work because they are afflicted by internal incoherence or inconsistency. I argue, first, that Cowie's master argument does not succeed. Beyond this, I argue that there is no good reason to think that any such argument—one that purports to identify an internal incoherence in CG arguments—can succeed. Second, I argue that the main substantive area of disagreement between error theorists and CG theorists essentially concerns the conceptual profile of epistemic reasons—specifically, whether they are strongly categorical—not the ontological question of whether such reasons exist. I then develop an argument in favour of the CG theorist's position by considering the moral error theorist's arguments in support of the conceptual claim that moral reasons are strongly categorical. These include, notably, criticisms made by Joyce [2011] and Olson [2014] of Finlay's [2008] ‘end relational’ view of morality, according to which moral reasons are relative to some end or standard, hence not strongly categorical. Examining these criticisms, I argue that, based on what moral error theorists have said regarding the conceptual profile of moral reasons, there is a strong case to be made that moral reasons are strongly categorical if and only if epistemic reasons are. (shrink)

이 논문은 관중 유남상 선생의 역학관에 관한 것이다. 선생은 평생 『주역』과 『정역』을 연구하여 『주·정역경합편』 을 저술하였다. 이 책은 단순히 두 경서를 소개하기 위하여 한 권의 책으로 엮어 만든 것이 아니다. ‘천지역수원리(간지도수원리)’ 와 ‘하락상수원리’ 를 중심으로 역도(천도 위주)를 드러낸 『정역』과 괘효원리를 중심으로 역도(지도․인도 위주)를 표상한 『주역』을 합쳐 묶음으로써 두 경전의 내용이 결국 15성인의 한 말씀으로 천명되는 천의 로서의 선후천역수변화원리 임을 밝힌 것이다. 선생은 이 책에서 역학의 삼대 명제인 「천지역수원리」·「역수성통원리」·「성학즉역학원리」 를 간지도수원리와 도서상수원리, 그리고 괘효원리로써 밝히고, 아울러 역도는 궁극적으로 ‘선후천변화원리’임을 나타내고 있다. 그런데 (...) 이런 내용들은 맹자 이후 2,000여 년 동안 학계에서 논의되지 않았던 것으로서 역학사에 있어서 무척 획기적인 학설이라 할 수 있다. (shrink)

Moral error theories are often rejected by appeal to ‘companions in guilt’ arguments. The most popular form of companions in guilt argument takes epistemic reasons for belief as a ‘companion’ and proceeds by analogy. I show that this strategy fails. I claim that the companions in guilt theorist must understand epistemic reasons as evidential support relations if her argument is to be dialectically effective. I then present a dilemma. Either epistemic reasons are evidential support relations or they are not. If (...) they are not, then the companions in guilt argument fails. If they are, then a reduction of epistemic reasons to evidential support relations becomes available and, consequently, epistemic reasons cease to be a viable ‘companion’ for moral reasons. I recommend this structure of argument over existing strategies within the literature and defend my claims against recent objections from companions in guilt theorists. (shrink)

In the ‘Concluding note’ to An Introduction to the Principles of Morals and Legislation, added in January 1789 to the original 1780 text, Bentham addresses highly theoretical questions in jurisprudence: ‘What is a law? What are the different parts of a law?’ He then demonstrates that only an imperative theory of legislation can provide adequate answers and provide the means to establish a precise nomenclature of legal phenomena. These broad questions sum up the work conducted in the manuscripts Of the (...) Limits of the Penal Branch of Jurisprudence, which remained at that time unpublished. After such abstract matter, Bentham concludes on a much lighter note: Leaning on his elbow, in an attitude of profound and solemn meditation, ‘What a multitude of things there are’,, ‘in a minuet?’ – May we now add? – and in a law. (shrink)

This paper argues that we can better distinguish and evaluate right and left forms of contemporary populism with the help of two Nietzschean claims: first, that “slave morality” is a distinctly non-political form of revolt and, second, that it is not the work of “slaves” or the “masses”—it is initiated by a “priestly” subclass of the ruling class rather than by the underclass, which it manipulates in its own interest. I first suggest that contemporary right-wing populism is mistakenly interpeted (...) as a division of the right against against the left, modernity, and progressivism, when it is better understood as a division within the modern economic right, a reaction against the rise of the neoliberal, technocratic form of capitalism that materially disrupts and culturally devalues earlier conservative forms of identity and social life that were compatible with capitalism’s earlier industrial form. Novel conditions of capitalism’s growth and development produce a new cultural hierarchy and morality that valorizes international over national identity and interests; urban over rural life; technological, scientific, and secular worldviews over cultural and religious ones; and identities defined by education and profession over family and community. Neoliberalism’s material disruption of the conditions of old conservative forms of social life, identity, and self-worth produces a deep sense of social inferiority among conservatives of all classes, leading to a moral revolt in which the old economic masters harness the resentment of the underclass to avenge themselves against the moral hierarchy of new economic masters who are quickly overpowering them, leaving them with a lesser, “priestly” rather than “knightly” form of aristocratic superiority over the populace—that is, national and regional, cultural and religious power rather than the international economic and political superiority wielded by the “knightly” neoliberal class. Right-populism is, consequently, a false populism, a master morality in the guise of a slave revolt that is directed, funded by, and ultimately serves the moral interests of a conservative priestly subset of the ruling class. Unable to regain material superiority, the priestly class seeks to regain its social capital over the knightly class by channeling the populace’s resentment away from the destructive consequences of capitalism (the shared politics of both factions), toward marginalized segments of the underclass and toward the socially-liberal morality of neoliberalism—a morality that is anti-conservative only to the degree compatible with capitalism, defending the marginalized only within the interests of the growth and protection of its economic power. This accounts for its paradoxical character as a slavish-master morality, blending privilege and resentment, the material status of master with the evaluative mode and social status of slave. (Consider, for example, that many Trump supporters not only were not working class but wealthy, and that a surprising percentage were neither white nor male.) At the same time, right-populism is also a false politics, aiming not primarily at political but cultural power, targeting not neoliberal policy but only its cultural ideology insofar as it is independent of the demands of capitalism. Indeed, by falsely divorcing the social liberalism of neoliberal morality from its conservative, capitalist politics, right-populism indirectly promotes the knightly-neoliberal class’s politics of privatization, deregulation, and austerity, furthering the decline of conservative forms of social life and further aggravating the conservative resentment it claims to remedy. Moreover, right-populism directly diminishes the success of left populism, of a truly populist, truly political resistance to neoliberalism, not only indirectly enabling the neoliberal class’s dismantling of social democracy and the welfare state, but also directly demonizing the left, conflating its anti-neoliberal politics with neoliberal morality and drawing the left’s energies away from political resistance toward culture wars that turn the left, and the general populace, against itself rather than against the ruling class, obscuring broader lines of discontent with, and potential political alignment against, neoliberalism. I conclude that it is the under-appreciated historical-materialist character of Nietzsche’s analysis of slave morality that offers particular insight into our present predicament. On one hand, he rightly stresses that slave revolt is not about material power alone but also about social recognition, a resentment over social status that infects the privileged as well as the marginalized. On the other hand, he insists that such reactionary social movements are effective only because their deeper cause is the real political power of a ruling class—reminding us that they are only effectively defeated through material rather than moral resistance, and through a politics that targets the ruling classes rather than the people they manipulate. Consequently, we should also suspect that anti-populism is not an effective or progressive politics but, like right-populism, merely a moral reaction to moral reaction, a slavish-master morality ultimately in the service of, and doomed to foster, the very conservative politics it pretends to oppose. (shrink)

"The Master from Mountains and Fields is a fully annotated translation of the prose texts from the "collected works" of Sæo Kyæongdæok, an influential Confucian scholar from the early Chosæon period. A native of Songdo in present-day North Korea, Sæo has loomed large in the Korean cultural imagination and appeared as an exceptional sage and popular hero in numerous tales, dramas, and films, yet his writings are little known outside the academic milieu. Also called Master Hwadam, Sæo embodied (...) an archetype of the secluded scholar who remains hidden in "mountains and forests" to devote himself to his studies. Held in esteem in both South and North Korea today, Sæo and his ideas about Vital Energy influenced the great Korean Neo-Confucian debates of the sixteenth and seventeenth centuries surrounding the psychophysiological origins of morality as well as various non-orthodox intellectual trends in the late Chosæon. His thought is fundamentally rooted in the cosmology based on the exegesis of the Book of Changes and follows the teachings of various early Chinese Neo-Confucian thinkers; it presents a vivid example of the eclectic nature of ideas and intellectual trends coexisting within what is generically called Neo-Confucianism out of convenience. This volume presents the first English translation of all prose writings attributed to Sæo and most of the peritexts from his posthumously published collection Hwadam chip. It reflects the importance of literary compilations in the intellectual history of Chosæon and the complex process of the making of Confucian masters in Korea. Sæo's prose works are concise and diverse and offer a glimpse at an author who thwarts stereotyping; an introduction and annotations provide further context. The lengthy endnotes that accompany each text make this a useful handbook for anybody interested in Chosæon Korea and Confucianism, from students in East Asian and Korean studies to specialists in literary Chinese or East Asian intellectual history"--. (shrink)

The Master from Mountains and Fields is a fully annotated translation of the prose texts from the "collected works" of Sŏ Kyŏngdŏk (1489-1546), an influential Confucian scholar from the early Chosŏn period (1392-1910). A native of Songdo (also known as Kaesŏng) in present-day North Korea, Sŏ has loomed large in the Korean cultural imagination and appeared as an exceptional sage and popular hero in numerous tales, dramas, and films, yet his writings are little known outside the academic milieu. Also (...) called Master Hwadam, Sŏ embodied an archetype of the secluded scholar who remains hidden in "mountains and forests" to devote himself to his studies. Held in esteem in both South and North Korea today (a notable exception in contemporary studies on Chosŏn Neo-Confucianism), Sŏ and his ideas about Vital Energy influenced the great Korean Neo-Confucian debates of the sixteenth and seventeenth centuries surrounding the psychophysiological origins of morality as well as various non-orthodox intellectual trends in the late Chosŏn. His thought is fundamentally rooted in the cosmology based on the exegesis of the Book of Changes and follows the teachings of various early Chinese Neo-Confucian thinkers; it presents a vivid example of the eclectic nature of ideas and intellectual trends coexisting within what is generically called Neo-Confucianism out of convenience. This volume presents the first English translation of all prose writings attributed to Sŏ and most of the peritexts from his posthumously published collection Hwadam chip. It reflects the importance of literary compilations (munjip) in the intellectual history of Chosŏn and the complex process of the making of Confucian masters in Korea. Sŏ's prose works are concise and diverse and offer a glimpse at an author who thwarts stereotyping; an introduction and annotations provide further context. The lengthy endnotes that accompany each text make this a useful handbook for anybody interested in Chosŏn Korea and Confucianism, from students in East Asian and Korean studies to specialists in literary Chinese (hanmun) or East Asian intellectual history. (shrink)

At the heart of the human experience lies anxiety caused by the realization that the world is unknown, forever eluding our control. And out of this anxiety arise the master passions of ambition and envy, which we repress to mask their power over our lives. Discussion of the role of the emotions in our lives is not new, but Mihnea Moldoveanu and Nitin Nohria go much further, showing how these passions shape not only our individual lives but our social (...) and organizational culture as well.The master passions are not pretty, and so we cover them with the more socially acceptable faces of reason and morality. Moldoveanu and Nohria guide the reader in revealing the real impetus behind such actions as firing a friend, leaving a lover, or even pillaging your own people. Below the rational explanation, they show, often lies a willingness to hurt or even destroy others to fuel our own ambitions or quench the fires of envy. The authors offer intriguing thought experiments and examples from their own lives as they expose the power of the master passions. Deftly weaving ideas from psychology, sociology, literature, and philosophy with the personal, they build a strong argument that society would be much healthier if we faced the deception and self-deception that pervade our lives. (shrink)

Background: Moral distress is a very common experience in the nursing profession, and it is one of the main reasons for job dissatisfaction, burnout, and quitting among nurses. For instance, morally difficult situations in taking care of child patients who are severely ill may lead to moral distress for nurses. However, most of the studies about moral distress have been conducted on nurses of special wards and adult medical centers with much focus on developed countries. Subsequently, little has been researched (...) on this topic among nurses in other nations such as Iran, and most certainly, there has been hardly any such research involving Iranian pediatric nurses. Aim/objectives: This study was conducted to evaluate moral distress among nurses in selected pediatric hospitals in Tehran, Iran. Research design: This cross-sectional study was conducted on eligible nurses who were selected through proportional stratified sampling and who completed demographic characteristics and the pediatric version of Moral Distress Scale-Revised questionnaires. Data were analyzed using descriptive statistics, t test, one-way analysis of variance, and Pearson correlation coefficient. Participants and research context: In total, 195 pediatric nurses working at three selected children’s specialized university hospitals in Tehran participated in this study. Ethical considerations: This study was evaluated and approved by the institutional review board of Tehran University of Medical Sciences. Findings: The mean and standard deviation of total score of moral distress was 106.41 ± 61.64 within a range of 10–257. Also, the difference between the mean score of moral distress of the group who had not quitted their position and those who have quit in the past was statistically significant (p = 0.043). The situation that was associated with the highest moral distress was “observing medical students performing painful procedures on patients just to gain some skill.” Total score of moral distress was significantly higher among male nurses (p = 0.014), while nurses with a master’s degree experienced just a higher intensity of moral distress compared to those who had a bachelor’s degree (p = 0.006). Conclusion: Since many pediatric nurses clearly face moral distress while taking care of children, it is necessary to consider measures for preventing or decreasing situations that would lead to this distress. (shrink)

In research interviews, interviewees are usually well aware of why they were selected, and in their narratives they often construct ‘default identities’ in line with the interviewers’ expectations. Furthermore, narrators draw on shared cultural knowledge and master narratives that tend to form an implicit backdrop of their stories. Yet in this article we focus on how some of these master narratives may be mobilized explicitly when default identities are at stake. In particular, we investigate interviews with successful female (...) professionals from diverse geographical contexts. We found that the interviewees deal with challenges to their ‘successful professional’ identities by drawing on categorical narratives or categorical statements. As such, the interviewees talk into being a morally ordered gendered worldview, thus making explicit gendered master narratives about their societies and workplaces. In general, this article shows that categorical narratives and statements can bring master narratives to the surface and that these can thus contribute to the narrators’ identity work. (shrink)

Morality has always been a pressing issue in video game scholarship, but became more contentious after “realistic” violence in games became possible. However, few studies concern themselves with how players experience moral dilemmas in games, choosing instead to focus on the way games affect postplay behavior. In my thesis I discuss the moral choices players encounter in the Metal Gear series of games; then, I analyze and compare the responses of players with and without martial career experiences. My argument (...) is that the moral choices players encounter during gameplay affect them differently, particularly if they have life experiences related to medical trauma, law enforcement, fire fighting, or military career fields, and that the behavior of those players will be observably different from players without the same experiences. In chapter one I present my personal history with Metal Gear, before moving on to the literature review in chapter two, which focuses on scholarship about the Metal Gear series of games and video game research as a whole, particularly studies concerned with how violent content affects players. In chapters three and four, I analyze Metal Gear Solid 3 (2004) and Metal Gear Solid V (2014/2015) in order to gain insight into the moral dilemmas posed by each game. In chapter five I report the results of a survey about player responses towards the game dilemmas given by martial and non-martial groups to identify observable patterns of behavior in how they act and react towards each scenario. -/- This is a preprint version of the official paper until an update is produced. The current official version is available at the West Chester Digital Commons in the external link section below. (shrink)

Aristotle and Confucius are pivotal figures in world history; nevertheless, Western and Eastern cultures have in modern times largely abandoned the insights of these masters. Remastering Morals provides a book-length scholarly comparison of the ethics of Aristotle and Confucius. May Sim's comparisons offer fresh interpretations of the central teachings of both men. More than a catalog of similarities and differences, her study brings two great traditions into dialog so that each is able to learn from the other. This is essential (...) reading for anyone interested in virtue-oriented ethics. (shrink)

Background: Ethics is a founding component of the nursing profession; however, nurses sometimes find it difficult to constantly adhere to the required ethical standards. There is limited knowledge about the factors that cause a committed nurse to violate standards; moral disengagement, originally developed by Bandura, is an essential variable to consider. Research objectives: This study aimed at developing and validating a nursing moral disengagement scale and investigated how moral disengagement is associated with counterproductive and citizenship behaviour at work. Research design: (...) The research comprised a qualitative study and a quantitative study, combining a cross-validation approach and a structural equation model. Participants and research context: A total of 60 Italian nurses (63% female) involved in clinical work and enrolled as students in a postgraduate master’s programme took part in the qualitative study. In 2012, the researchers recruited 434 nurses (76% female) from different Italian hospitals using a convenience sampling method to take part in the quantitative study. Ethical considerations: All the organisations involved and the university gave ethical approval; all respondents participated on a voluntary basis and did not receive any form of compensation. Findings: The nursing moral disengagement scale comprised a total of 22 items. Results attested the mono-dimensionality of the scale and its good psychometric properties. In addition, results highlighted a significant association between moral disengagement and both counterproductive and citizenship behaviours. Discussion: Results showed that nurses sometimes resort to moral disengagement in their daily practice, bypassing moral and ethical codes that would normally prevent them from enacting behaviours that violate their norms and protocols. Conclusion: The nursing moral disengagement scale can complement personnel monitoring and assessment procedures already in place and provide additional information to nursing management for designing interventions aimed at increasing compliance with ethical codes by improving the quality of the nurses’ work environment. (shrink)

Engaging and accessible, this book is ideal for anyone looking to teach leadership and organization - from lecturers to human resource professionals and managers alike.'Donna Ladkin gives us an entirely novel and creative approach to thinking about, and importantly, doing and teaching ethics. The book is practice-based in the best sense of the word, using meditation and other attention techniques to enhance awareness, inquiry, and ultimately ethical insight at the personal and organizational levels. It is accessible to students at all (...) levels of learning, with exercises that will generate personal insights. At the same time, it is grounded in a wide range of sources, both philosophical and managerial, that enhance the credibility of its approach. This book will enhance the ethics and the lives of people who read it and practice its approaches.'- Sandra Waddock, Boston College Carroll School of Management, USWith the use of exercises, reflective prompts and case studies, Mastering the Ethical Dimension of Organizations offers a practice-based approach to developing the skills critical to responding ethically to organizational dilemmas. Engagingly and accessibly written by a leading communicator in the field, this book will be essential for postgraduate students of business, management or leadership.Starting from the premise that ethical issues within organizations rarely come 'packaged', this book encourages an understanding of ethics beyond organizational compliance systems or codes of conduct. It argues that our ability to respond ethically requires ethical perception, moral imagination and discernment akin to aesthetic judgment; capabilities it fosters through a clear, programmed approach. (shrink)

This essay is dedicated to elaborating some of the stylistic elements at work in Nietzsche's polemical book, On The Genealogy of Morals with particular attention to the nature of the aphorism from its inception in ancient Greek literaure, Nietzsche's specific deployment of the aphorism as such, including Nietzsche's argument structure and rhetorical technique as well as the language of Greek and Jewish antiquity, master and slave. -/- In: Christa Davis Acampora, ed., Nietzsche’s On the Genealogy of Morals: Critical Essays (...) (Lanham, Md., Rowman & Littlefield, 2006), pp. 177-190. (shrink)

Available from UMI in association with The British Library. ;Is reason the slave of the passions? In Part I it is argued that neither the humean nor the kantian answers to this question can be maintained simpliciter. Each side of the controversy has to make significant concessions to the other. One consequence of this is that humean and kantian approaches to action are less clearly distinguished than might initially be supposed. ;In Part II several central notions are examined. The idea (...) of a pre-rational motive is rejected, as is the view that desires can be divided into motivated and unmotivated. The assumption that reason in action always takes the form of deductive argument is also rejected. An alternative view is presented that reason in action is to be understood in terms of the process of questioning a person's motives. There is no specific point which must always mark the termination of such a process. The circumstances in which questioning takes place are at least as important as the form answers to questions take. ;This implies that both the humean and kantian accounts of morality are unacceptable as complete moral theories. Moral deadlock does not result solely from conflicts of wants or of understanding. Equally it is not explicable in terms of different cultures. Different ways we talk of virtue reveal both humean and kantian strands in our moral thinking. Also the idea of moral progress reveals a kantian related notion of the form of a person's motives as a guide to changing for the better. (shrink)

This work contributes to recent transdisciplinary efforts to view the Haitian slave revolt (1791–1804) as the historical inspiration for Hegel’s master-slave dialectic. Reconstructions offered by contemporary postcolonial scholars argue that the Haitian revolt was chronicled in Minerva as Hegel raced to finish his Phenomenology. Benhabib recently recognized the Hegel-Haiti thesis as entailing the sort of inclusive dialogical learning process necessary to validate subaltern experiences. The thesis has also drawn its share of sceptical scrutiny as Badiou claims that it risks (...) forcing an unnecessary moral dissymmetry, neglects objectionable features of enslavement and imposes a mismatch between apolitical subject and revolutionary. In reply, we appeal to the pioneering work of Tavares to show that the asymmetrical construction of classification schemes for persons of mixed-racial statuses accords with decades of documented literary exchanges between Hegel and Gregoire. We then turn to the work of James on the role of mixed-race merchants in the testimonial accounts of late 18th century French historians to show that European literate publics were well aware of the extremely coercive forms of commodified labour found in Saint-Domingue. We then invoke the archival work of Du Bois on French, British and American parliamentary proceedings that show the provisional colonial identities ascribed to Caribbean subjects did not hinder their self-conscious exercise of political agency. Viewing Hegel in terms of the historiographic records of the racial ontologies of early modern transatlantic literary exchanges helps explain how he adapted these tropes concerning mixed-race subjects in a manner that better explains many of the anomalous features of the dialectic. However, conferring the Haitian revolution its proper world-historical warrant as inspiration for his infamous master-slave dialectic need not lead us to overlook Hegel’s complicity with many of the epistemic and ontological flaws of colonial tropes held in early modern transatlantic print. (shrink)

Teachers’ engagement in critical intellectual and research work in England has been challenged in recent years under hegemonic policies and practices in teacher education. Since 2019, centralisation, standardisation and accountability in teacher education have intensified, along with explicit criticism of university involvement. Some describe teaching in England as a ‘semi-profession’ where teachers are positioned as technicians and their engagement in wider ethical, moral and intellectual endeavours are discouraged. Within this challenging policy and practice context, this paper argues that there is (...) a need to reconsider the space of professional learning over professional development for teachers, and that Master’s level qualifications can be site for potentially transformative learning experiences for teachers. An empirical research project is reported, where teachers’ lived experiences of engaging in critical intellectual and research work through part-time MA Education were systematically mapped and interrogated. Data was collected through semi-structured interviews and video diaries. Analysis of significant episodes of each teacher’s narrative unlocked an understanding of their shared journeys as ‘becoming’, ‘being’ and ‘belonging’ as a teacher and a researcher. Conclusions and recommendations are presented which challenge current reductive policies and practices along with a call to prioritise teachers’ critical and intellectual knowledge and research work. (shrink)

Infiltrated consciousness occurs when a subject's sense of self comes to be strongly and negatively shaped by victimizing master narratives. Consider the stay-at-home dad who has internalized a harmful narrative of traditional masculinity and so feels ashamed because he is not the family's bread winner. One way master narratives infiltrate consciousness is through conditioning self-simulation by assigning a hierarchy of values to different social roles. Further, master narratives confine self-simulation by prescribing certain social roles to an individual (...) and prohibiting others. One common suggestion for counteracting infiltrated consciousness is to transform it through membership in new communities with new master narratives. But how does such healing happen? This essay offers a response. Recent psychological research on constructivist theories of memory outlines a naturalistically plausible mechanism for self-simulation. I argue that this mechanism is implicated in transforming infiltrated consciousness. This clarifies features of our psychological architecture that make the alteration of self-concepts possible. (shrink)

The moral expertise of clinical ethicists is not a question of mastering codelike theories and lawlike principles. Rather, ethicists are architects of moral space within the health care setting, as well as mediators in the conversations taking place within that space.

This is a commentary on Adrian Heathcote’s interesting paper ‘Hume’s Master Argument’. Heathcote contends that No-Ought-From-Is is primarily a logical thesis, a ban on Is/Ought inferences which Hume derives from the logic of Ockham. NOFI is thus a variation on what Heathcote calls ‘Hume’s Master Argument’, which he also deploys to prove that conclusions about the future (and therefore a-temporal generalizations) cannot be derived by reason from premises about the past, and that conclusions about external objects or other (...) minds cannot be derived by reason from premises about impressions. Heathcote raises an important question. Having (apparently) argued that our inductive inferences are not justified by reason, Hume puts them down to Custom, and seems to suggest that we OUGHT to indulge this propensity but NOt the superstitious propensities that lead to religious belief. (Query: Why is it right to indulge one non-rational propensity but not the others?) Finally Heathcote argues that just as there are valid, but not formally valid, arguments taking us from claims about inferential relations to claims about what we ought to believe, so there may be valid, but not formally valid, arguments taking us from factual claims about some situation to claims about what we ought to do. -/- I reply that Hume does indeed have a Master Argument and that it does rely on logical principles but not on the logic of Ockham which had been largely forgotten by Hume’s day. Instead Hume relies on the idea widely believed in the 18th Century and taught to Hume at Edinburgh by his logic Professor Colin Drummond, that in a logically valid argument the conclusion is contained in the premises. I reconstruct Hume’s Master Argument using this principle. I draw a careful distinction between two theses: 1) that we cannot get from non-moral premises to moral conclusions with the aid of logic alone and 2) that we cannot get from non-moral premises to moral conclusions with aid of analytic bridge principles. Hume believed the first but not the second. What then is the role of NOFI in the larger argument of the Treatise? To show that the truths of ethics cannot be derived via logic from self-evident truths of some other kind and thus that they are not demonstrable. How can we make sense of Hume’s apparent belief that it is sometimes right to transcend reason and sometimes not? In the case of Custom, we live in a world governed by causal regularities, and, in such a world, induction is in fact a fairly reliable belief-forming mechanism. Thus a suitably qualified spectator (one aware of the kind of world we live in) would tend to approve of indulging it, even if it cannot be justified by reason. However, our superstitious propensities are (and can be known to be) unreliable, since they produce different and inconsistent results in different people. Thus it is it is wrong (something a suitably qualified spectator would disapprove of) to indulge the faculty of Superstition. I also take issue with Heathcote’s penchant for valid, but not formally valid, inferences. I supply the missing premises for Heathcote’s Is/Ought inferences and argue that they are either not true or not necessary. (shrink)

The sensorimotor theory promises a fresh explanation of phenomenal consciousness, for instance of the feeling of experiencing redness. But can it also be extended to explaining aspects of phenomenal consciousness which are only possible thanks to culture, thanks to our embeddedness in social practices? In this paper, I argue that the sensorimotor theory is in need of such an extension, and I make a proposal for how this might be accomplished. I concentrate on one example of culturally shaped experiences, namely (...) on feeling socially shaped emotions, and in particular moral emotions, such as resentment, guilt, forgiving someone, etc.. My main suggestion is this: in our case of enculturated humans, our implicit knowledge of sensorimotor contingencies is informed by, and transformed by, sociocultural practices. There are, I suggest, 'sociocultural contingencies', the mastery of which can contribute to one's phenomenal consciousness. For example, in order to have the experience of feeling resentment or guilt, one has to engage in an actual fight and make use of one's sociocultural skills of blaming someone or of justifying oneself. (shrink)

Although current educational priorities tend to avoid strong moral positions, one of the world's most venerable yet persistently influential moral traditions not only lays out a number of major moral principles but also incorporates them into its pedagogy. Confucius teaches us about the importance of seeking knowledge, learning how to learn, applying ancient wisdom to contemporary situations, valuing virtue over material gain, following the Golden Rule, and living by our principles. He also has ways of assessing his own students' progress (...) in these matters. Confucius' pedagogy is an interesting model to consider and contrast with contemporary models. This chapter introduces these principles and assessments from the Analects and draws out some comparisons to and contrasts with two alternative theories in western moral thought, Augustine and John Dewey. -/- The accepted version of the paper is included here. Pagination does not match the published version. (shrink)

The human being’s mastery of itself, on which the self is founded, practically always involves the annihilation of the subject in whose service that mastery is maintained, because the substance which is mastered, suppressed, and disintegrated by self-preservation is nothing other than the living entity.

Kenneth Westphal provides here a masterful evolutionary account of Normative Constructivism in its classical development, which encompasses Hobbes, Hume, Kant and Rousseau, and culminates in Hegel’s vision of Sittlichkeit. In the process of endorsing the comprehensive moral anthropology of the latter, Westphal rejects the essentialist/objectivist rhetoric of Plato’s Euthyphro and invokes Hume’s alternative to Moral Realism, which is articulated in the view that what might appear “artificial” and “conventional” in our understanding of the rules (norms) of Justice does not necessarily (...) imply that these rules are thus arbitrary. Westphal advocates a metaphysically agnostic Normative Constructivism, which separates our claims to what, on the one hand, is deemed to be morally factual, and on the other, is simply morally relevant. Whilst I acknowledge that this separation of claims is not only possible, but necessary, I argue that it is not, in any critically viable sense, consistent with the rejection of moral objectivism. (shrink)

Fénelon may be the most neglected of all the major early modern philosophers. His political masterwork was the most-read book in eighteenth-century France after the Bible, yet today even specialists rarely engage his work directly. This problem is particularly acute in the Anglophone world, for while Fénelon's works have been published in several excellent modern French editions, only the smallest fraction of his vast and influential corpus has appeared in modern English translation. This volume aims to help remedy this by (...) bringing to English-language audiences the first collection of his moral and political writings in translation. By so doing it hopes to make more widely available the riches of one of the leading voices of resistance to the absolutism of Louis XIV. Fénelon's political thought will thus be of particular interest to students and scholars of French history, as well as to those today engaged in questions of political resistance and reform. But Fénelon's reach also extends to fields well beyond politics and ethics. In the Enlightenment, Fénelon came to be celebrated not only as a humanitarian political reformer but also as a pioneering theorist of education, a prescient student of economics and international relations, and a key voice in contemporary philosophical debates-not to mention his fame as one of the seventeenth-century's most preeminent theologians and spiritualists and masters of French prose. As such, his work will be of interest to students and scholars in fields ranging from philosophy and political science to economics, education, literature, French history, and religion. (shrink)

Students and teachers of Chinese history and philosophy will not want to miss Daniel Gardner's accessible translation of the teachings of Chu Hsi —a luminary of the Confucian tradition who dominated Chinese intellectual life for centuries. Homing in on a primary concern of our own time, Gardner focuses on Chu Hsi's passionate interest in education and its importance to individual development. For hundreds of years, every literate person in China was familiar with Chu Hsi's teachings. They informed the curricula of (...) private academies and public schools and became the basis of the state's prestigious civil service examinations. Nor was Chu's influence limited to China. In Korea and Japan as well, his teachings defined the terms of scholarly debate and served as the foundation for state ideology. Chu Hsi was convinced that through education anyone could learn to be fully moral and thus travel the road to sagehood. Throughout his life, he struggled with the philosophical questions underlying education: What should people learn? How should they go about learning? What enables them to learn? What are the aims and the effects of learning? Part One of _Learning to Be a Sage_ examines Chu Hsi's views on learning and how he arrived at them. Part Two presents a translation of the chapters devoted to learning in the _Conversations of Master Chu_. (shrink)

Sidgwick considered Kant as one of his masters. However, he never devoted any systematic attention to Kant’s ethical theory; moreover, in The Methods of Ethics he concluded that Kantian ethics is inadequate to guide moral life. I review Sidgwick’s references to Kant in order to show that – along with basic differences − there are significant similarities in the main project of the two philosophers; and I suggest that, should Sidgwick have deepened his understanding of Kant, he might have realised (...) that Kantian ethics offered a somewhat different way to accomplish the philosophical project he was interested in, that is, the systematisation of the morality of common sense through the establishment of certain moral axioms. I also suggest that Sidgwick’s misunderstanding of the “formula of humanity” is at the heart of his final dismissal of Kant’s ethics and that deepening his understanding of Kant might have led Sidgwick to revise his views on the rationality of egoism, thereby opening the possibility to solve the dualism of practical reason. Finally, I offer some speculations on the reasons why Sidgwick never attempted a thorough confrontation with Kant, suggesting that both his distaste for Kant’s metaphysics and his Millian utilitarian bias deterred him from it. (shrink)

The commentaries on the Ethica nova and the Ethica vetus written by some masters of the arts – presumably operating in the Paris faculty – in the first half of the thirteenth century expound in an original way the doctrine of the virtutes consuetudinales which Aristotle, at the end of the first book of his Ethica (I 13), distinguishes into the two main classes of the “moral virtues” and the “intellectual virtues”. The present paper aims at highlighting the particularly important (...) task which is assigned to the intellectual virtues in these early commentaries: joining man to God directly, through a contemplation which becomes love. The masters of the arts maintain that the moral virtues, in spite of the definition given by Aristotle (habitus a quo quis bonus est et opus eius bene reddit), are not sufficient alone to bring man to perfection, but that other more perfect virtues, namely the intellectual ones, are needed in order to make him know and love the supreme good. Having no knowledge of the sixth book of the Ethica, in which Aristotle deals in particular with the intellectual virtues, our masters know only their general description and are concerned with clarifying their relationships with the moral virtues, compared to which they appear to be sometimes really distinct and sometimes united to them in sharing the recta ratio, so much that they may constitute a double virtue. Although the masters of the arts seem to be well-informed about the teaching of the theologians – which they often cite without opposing to it, albeit stressing their own philosophical point of view –, it is significant that no reference whatsoever is made by them to the theological virtues and that they have recourse to the themes of Avicennian mysticism such as the doctrine of the two faces of the soul. Besides presenting the commentaries on the Ethica vetus from a general point of view, I will focus on the Paris commentary in Ethicam veterem (Paris BN lat. 3804A, ff. 152ra-159vb, 241ra-247vb; Paris BN lat. 3572, ff. 226ra-235ra), of which I am preparing a critical edition. The Paris commentary contains in fact a special and original discussion of the doctrine of the virtutes intellectuales. (shrink)