Lorraine Code
- Published in print:
- 2006
- Published Online:
- September 2006
- ISBN:
- 9780195159431
- eISBN:
- 9780199786411
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195159438.003.0007
- Subject:
- Philosophy, Feminist Philosophy
Although knowing other people often seems to offer better exemplars of the complexity of knowing than does knowing medium-sized physical objects, the scope and limits of such knowledge need to be ...
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Although knowing other people often seems to offer better exemplars of the complexity of knowing than does knowing medium-sized physical objects, the scope and limits of such knowledge need to be examined. It is unclear how well anyone can imagine/claim to know another person’s experiences, circumstances, situation, feelings; and expressions of empathy are often imperialistic, insensitive, coercive, intrusive. Considering Mark Johnson’s The Moral Imagination, and Marguerite La Caze’s work on the arrogance of the analytic imaginary according to which anyone can, with a little effort, imagine being in someone else’s shoes, this chapter addresses the difficulties of knowing well enough to think responsibly, beyond one’s “own” situation. How might such thinking be possible, and who, specifically, is in a position to claim such knowledge? Issues of vulnerability, both as exposed in the Oxford Amnesty Lectures 1992, and in Susan Brison’s accounts of the aftermath of a brutal rape inform the analysis.Less
Although knowing other people often seems to offer better exemplars of the complexity of knowing than does knowing medium-sized physical objects, the scope and limits of such knowledge need to be examined. It is unclear how well anyone can imagine/claim to know another person’s experiences, circumstances, situation, feelings; and expressions of empathy are often imperialistic, insensitive, coercive, intrusive. Considering Mark Johnson’s The Moral Imagination, and Marguerite La Caze’s work on the arrogance of the analytic imaginary according to which anyone can, with a little effort, imagine being in someone else’s shoes, this chapter addresses the difficulties of knowing well enough to think responsibly, beyond one’s “own” situation. How might such thinking be possible, and who, specifically, is in a position to claim such knowledge? Issues of vulnerability, both as exposed in the Oxford Amnesty Lectures 1992, and in Susan Brison’s accounts of the aftermath of a brutal rape inform the analysis.
Donald W. Shriver, Jr.
- Published in print:
- 2005
- Published Online:
- September 2006
- ISBN:
- 9780195151534
- eISBN:
- 9780199785056
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195151534.003.0006
- Subject:
- Religion, Religion and Society
This chapter celebrates public occasions and measures in recent years where the American government and citizens’ groups acknowledged national “misdeeds” in international relations, especially in its ...
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This chapter celebrates public occasions and measures in recent years where the American government and citizens’ groups acknowledged national “misdeeds” in international relations, especially in its wars. The chapter begins with the 1998 Pentagon award of three soldiers’ medals to the helicopter crewmen who sought to call the My Lai massacre to a halt. It then describes recent presidential apologies for American failures to curb massacres in Bosnia and Rwanda. The author then nominates some still-to-be-acknowledged occasions for repentance in this country’s recent international affairs: the civilian-bombings of World War II, failures of public leaders to mourn — or even to count — the deaths of enemies in war, and the arrogance of American claims to global “full spectrum dominance”. The chapter concludes with pleas that America listen more carefully to its friendly critics in other countries, especially the two countries with which the book began: Germany and South Africa.Less
This chapter celebrates public occasions and measures in recent years where the American government and citizens’ groups acknowledged national “misdeeds” in international relations, especially in its wars. The chapter begins with the 1998 Pentagon award of three soldiers’ medals to the helicopter crewmen who sought to call the My Lai massacre to a halt. It then describes recent presidential apologies for American failures to curb massacres in Bosnia and Rwanda. The author then nominates some still-to-be-acknowledged occasions for repentance in this country’s recent international affairs: the civilian-bombings of World War II, failures of public leaders to mourn — or even to count — the deaths of enemies in war, and the arrogance of American claims to global “full spectrum dominance”. The chapter concludes with pleas that America listen more carefully to its friendly critics in other countries, especially the two countries with which the book began: Germany and South Africa.
G. Anandalingam and Henry C. Lucas
- Published in print:
- 2004
- Published Online:
- September 2007
- ISBN:
- 9780195177404
- eISBN:
- 9780199789559
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195177404.003.0009
- Subject:
- Business and Management, Strategy
This chapter examines the reasons why winner’s curse is endemic in contemporary business, whether in the US or globally. Many important business decisions have the potential to encounter the winner’s ...
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This chapter examines the reasons why winner’s curse is endemic in contemporary business, whether in the US or globally. Many important business decisions have the potential to encounter the winner’s curse, but not all of them do. It is argued that certain conditions play a role in a manager’s (especially senior manager’s) susceptibility to the curse. These specific behaviors and expectations are outlined.Less
This chapter examines the reasons why winner’s curse is endemic in contemporary business, whether in the US or globally. Many important business decisions have the potential to encounter the winner’s curse, but not all of them do. It is argued that certain conditions play a role in a manager’s (especially senior manager’s) susceptibility to the curse. These specific behaviors and expectations are outlined.
Voula Tsouna
- Published in print:
- 2007
- Published Online:
- January 2008
- ISBN:
- 9780199292172
- eISBN:
- 9780191711770
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199292172.003.0008
- Subject:
- Philosophy, Ancient Philosophy
This chapter examines On Arrogance, which is probably the full title of the tenth book of Philodemus' On Vices. The discussion proceeds as follows. The first section presents Philodemus' outline of ...
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This chapter examines On Arrogance, which is probably the full title of the tenth book of Philodemus' On Vices. The discussion proceeds as follows. The first section presents Philodemus' outline of arrogance, as well as the principal characteristics of that vice, the ways in which it influences one's attitudes and relationships to others, and its consequences. It also discusses the contrast between the sage and the arrogant man whom the sage is sometimes accused of being. The next section concerns Aristo's treatment of people who are arrogant on account of their good luck and Aristo's therapies for arrogance. The third section shows how arrogance is further individuated by being compared and contrasted with other traits. The next section focuses on Aristo's account of the characters of which arrogance is an important constituent. In particular, it analyses Aristo's conception of complex vices containing arrogance, speculates on their nature, and gives reasons why Aristo's typology can be considered an appropriate end for Philodemus' treatise.Less
This chapter examines On Arrogance, which is probably the full title of the tenth book of Philodemus' On Vices. The discussion proceeds as follows. The first section presents Philodemus' outline of arrogance, as well as the principal characteristics of that vice, the ways in which it influences one's attitudes and relationships to others, and its consequences. It also discusses the contrast between the sage and the arrogant man whom the sage is sometimes accused of being. The next section concerns Aristo's treatment of people who are arrogant on account of their good luck and Aristo's therapies for arrogance. The third section shows how arrogance is further individuated by being compared and contrasted with other traits. The next section focuses on Aristo's account of the characters of which arrogance is an important constituent. In particular, it analyses Aristo's conception of complex vices containing arrogance, speculates on their nature, and gives reasons why Aristo's typology can be considered an appropriate end for Philodemus' treatise.
Maurizio Viroli
- Published in print:
- 2011
- Published Online:
- October 2017
- ISBN:
- 9780691151823
- eISBN:
- 9781400840274
- Item type:
- book
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691151823.001.0001
- Subject:
- Political Science, International Relations and Politics
Italy is a country of free political institutions, yet it has become a nation of servile courtesans, with Silvio Berlusconi as their prince. This is the controversial argument that this book puts ...
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Italy is a country of free political institutions, yet it has become a nation of servile courtesans, with Silvio Berlusconi as their prince. This is the controversial argument that this book puts forward. Drawing upon the classical republican conception of liberty, the book shows that a people can be unfree even though they are not oppressed. This condition of unfreedom arises as a consequence of being subject to the arbitrary or enormous power of men like Berlusconi, who presides over Italy with his control of government and the media, immense wealth, and infamous lack of self-restraint. Challenging our most cherished notions about liberty, the book argues that even if a power like Berlusconi's has been established in the most legitimate manner and people are not denied their basic rights, the mere existence of such power makes those subject to it unfree. Most Italians, following the lead of their elites, lack the minimal moral qualities of free people, such as respect for the Constitution, the willingness to obey laws, and the readiness to discharge civic duties. As this book demonstrates, they exhibit instead the characteristics of servility, including flattery, blind devotion to powerful men, an inclination to lie, obsession with appearances, imitation, buffoonery, acquiescence, and docility. Accompanying these traits is a marked arrogance that is apparent among not only politicians but also ordinary citizens.Less
Italy is a country of free political institutions, yet it has become a nation of servile courtesans, with Silvio Berlusconi as their prince. This is the controversial argument that this book puts forward. Drawing upon the classical republican conception of liberty, the book shows that a people can be unfree even though they are not oppressed. This condition of unfreedom arises as a consequence of being subject to the arbitrary or enormous power of men like Berlusconi, who presides over Italy with his control of government and the media, immense wealth, and infamous lack of self-restraint. Challenging our most cherished notions about liberty, the book argues that even if a power like Berlusconi's has been established in the most legitimate manner and people are not denied their basic rights, the mere existence of such power makes those subject to it unfree. Most Italians, following the lead of their elites, lack the minimal moral qualities of free people, such as respect for the Constitution, the willingness to obey laws, and the readiness to discharge civic duties. As this book demonstrates, they exhibit instead the characteristics of servility, including flattery, blind devotion to powerful men, an inclination to lie, obsession with appearances, imitation, buffoonery, acquiescence, and docility. Accompanying these traits is a marked arrogance that is apparent among not only politicians but also ordinary citizens.
Robert C. Roberts and W. Jay Wood
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780199283675
- eISBN:
- 9780191712661
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199283675.003.0009
- Subject:
- Philosophy, Moral Philosophy
Humility as an intellectual virtue is the absence of intellectual vanity, arrogance, and domination (among other vices of the same family). As such, intellectual humility is a low level of concern to ...
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Humility as an intellectual virtue is the absence of intellectual vanity, arrogance, and domination (among other vices of the same family). As such, intellectual humility is a low level of concern to be well regarded by other people for one's intellectual accomplishments or prowess, where the concern for others' good opinion is swamped in a higher concern for intellectual goods. Humility is a disposition not to ‘infer’ some illicit entitlement from one's (perhaps genuine) intellectual superiority. It is a low level of concern to have the personal importance that derives from power or influence over others' minds. The concerns of which humility is the relative absence are extraneous to the pursuit of intellectual goods, and so may erect various stumbling blocks to intellectual success.Less
Humility as an intellectual virtue is the absence of intellectual vanity, arrogance, and domination (among other vices of the same family). As such, intellectual humility is a low level of concern to be well regarded by other people for one's intellectual accomplishments or prowess, where the concern for others' good opinion is swamped in a higher concern for intellectual goods. Humility is a disposition not to ‘infer’ some illicit entitlement from one's (perhaps genuine) intellectual superiority. It is a low level of concern to have the personal importance that derives from power or influence over others' minds. The concerns of which humility is the relative absence are extraneous to the pursuit of intellectual goods, and so may erect various stumbling blocks to intellectual success.
Peter Duus
- Published in print:
- 2011
- Published Online:
- March 2012
- ISBN:
- 9780520268432
- eISBN:
- 9780520950375
- Item type:
- book
- Publisher:
- University of California Press
- DOI:
- 10.1525/california/9780520268432.001.0001
- Subject:
- History, American History: 20th Century
In this collection of writings, covering the period from 1878 to 1989, a wide range of Japanese visitors to the United States offer their perspectives on Americans and American society. The authors ...
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In this collection of writings, covering the period from 1878 to 1989, a wide range of Japanese visitors to the United States offer their perspectives on Americans and American society. The authors have selected essays and articles by Japanese from many walks of life: writers and academics, bureaucrats and priests, politicians and journalists, businessmen, philanthropists, artists. Their views often reflect power relations between America and Japan, particularly during the wartime and post-war periods, but all of them deal with common themes—America's origins, its ethnic diversity, its social conformity, its peculiar gender relations, its vast wealth, and its cultural arrogance—making clear that while Japanese observers often regarded the United States as a mentor, they rarely saw it as a role model.Less
In this collection of writings, covering the period from 1878 to 1989, a wide range of Japanese visitors to the United States offer their perspectives on Americans and American society. The authors have selected essays and articles by Japanese from many walks of life: writers and academics, bureaucrats and priests, politicians and journalists, businessmen, philanthropists, artists. Their views often reflect power relations between America and Japan, particularly during the wartime and post-war periods, but all of them deal with common themes—America's origins, its ethnic diversity, its social conformity, its peculiar gender relations, its vast wealth, and its cultural arrogance—making clear that while Japanese observers often regarded the United States as a mentor, they rarely saw it as a role model.
Bernard Gert
- Published in print:
- 2005
- Published Online:
- April 2005
- ISBN:
- 9780195176896
- eISBN:
- 9780199835300
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195176898.003.0011
- Subject:
- Philosophy, Moral Philosophy
This chapter distinguishes between personality traits and character traits, and between moral virtues, personal virtues, and social virtues. It presents analyses of individual moral virtues, e.g., ...
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This chapter distinguishes between personality traits and character traits, and between moral virtues, personal virtues, and social virtues. It presents analyses of individual moral virtues, e.g., truthfulness, fairness, honesty, and kindness; and individual personal virtues, e.g., prudence, temperance, and courage. It also provides an account of humility and arrogance.Less
This chapter distinguishes between personality traits and character traits, and between moral virtues, personal virtues, and social virtues. It presents analyses of individual moral virtues, e.g., truthfulness, fairness, honesty, and kindness; and individual personal virtues, e.g., prudence, temperance, and courage. It also provides an account of humility and arrogance.
Tilo Schabert
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9780226038056
- eISBN:
- 9780226185156
- Item type:
- chapter
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226185156.003.0007
- Subject:
- Political Science, Political Theory
The way of grace is a “more beautiful” way toward awareness than the merely human way of consciousness. It is not attained by the effort of human beings but given to them for the recognition of both ...
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The way of grace is a “more beautiful” way toward awareness than the merely human way of consciousness. It is not attained by the effort of human beings but given to them for the recognition of both their creative freedom and the boundaries of human creativity. But these boundaries have been felt from the start as constraining in the desire to break out of them and to be “like gods.” The work of grace, through which human beings maintain an awareness of their existing in a world already bounded, was rejected in the Western modern age through the pathological project of creating a purely human world. This modern pathology of power was prefigured from the beginning, as the Biblical story of the Fall of Man demonstrates, which was masterfully analyzed by Augustine in his distinction between a city or society of men, founded in self-love and contempt of God and the city of God, founded in love of God and contempt of self.Less
The way of grace is a “more beautiful” way toward awareness than the merely human way of consciousness. It is not attained by the effort of human beings but given to them for the recognition of both their creative freedom and the boundaries of human creativity. But these boundaries have been felt from the start as constraining in the desire to break out of them and to be “like gods.” The work of grace, through which human beings maintain an awareness of their existing in a world already bounded, was rejected in the Western modern age through the pathological project of creating a purely human world. This modern pathology of power was prefigured from the beginning, as the Biblical story of the Fall of Man demonstrates, which was masterfully analyzed by Augustine in his distinction between a city or society of men, founded in self-love and contempt of God and the city of God, founded in love of God and contempt of self.
Macalester Bell
- Published in print:
- 2013
- Published Online:
- May 2013
- ISBN:
- 9780199794140
- eISBN:
- 9780199332625
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199794140.001.0001
- Subject:
- Philosophy, Philosophy of Mind
Contempt is often derided as a thoroughly nasty emotion inimical to the respect we owe all persons, but ethicists have said little about what contempt is or whether it deserves its ugly reputation. ...
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Contempt is often derided as a thoroughly nasty emotion inimical to the respect we owe all persons, but ethicists have said little about what contempt is or whether it deserves its ugly reputation. In Hard Feelings: The Moral Psychology of Contempt, Macalester Bell argues that we must reconsider contempt’s role in our moral lives. While contempt can be experienced in inapt and disvaluable ways, it may also be a perfectly appropriate response that provides the best way of answering a range of neglected faults. Using a wide range of examples, Bell provides an account of the nature of contempt and its virtues and vices. While some insist that contempt is always unfitting due to its globalism, Bell argues that this objection mischaracterizes the person assessments at the heart of contempt. Contempt is, in some cases, the best way to respond to arrogance, hypocrisy, and other vices of superiority. Contempt does have a dark side, and inapt forms of contempt structure a host of social ills. Racism is best characterized as an especially pernicious form of inapt contempt, and Bell’s account of contempt helps us better understand the moral badness of racism. Race-based contempt is best answered by mobilizing a robust counter-contempt for racists and others who contemn inaptly. The book concludes with a discussion of overcoming contempt through forgiveness. This account of forgiveness sheds light upon the broader issue of social reconciliation and what role reparations and memorials may play in giving persons reasons to overcome their contempt for institutions.Less
Contempt is often derided as a thoroughly nasty emotion inimical to the respect we owe all persons, but ethicists have said little about what contempt is or whether it deserves its ugly reputation. In Hard Feelings: The Moral Psychology of Contempt, Macalester Bell argues that we must reconsider contempt’s role in our moral lives. While contempt can be experienced in inapt and disvaluable ways, it may also be a perfectly appropriate response that provides the best way of answering a range of neglected faults. Using a wide range of examples, Bell provides an account of the nature of contempt and its virtues and vices. While some insist that contempt is always unfitting due to its globalism, Bell argues that this objection mischaracterizes the person assessments at the heart of contempt. Contempt is, in some cases, the best way to respond to arrogance, hypocrisy, and other vices of superiority. Contempt does have a dark side, and inapt forms of contempt structure a host of social ills. Racism is best characterized as an especially pernicious form of inapt contempt, and Bell’s account of contempt helps us better understand the moral badness of racism. Race-based contempt is best answered by mobilizing a robust counter-contempt for racists and others who contemn inaptly. The book concludes with a discussion of overcoming contempt through forgiveness. This account of forgiveness sheds light upon the broader issue of social reconciliation and what role reparations and memorials may play in giving persons reasons to overcome their contempt for institutions.
Robert C. Roberts and W. Jay Wood
- Published in print:
- 2003
- Published Online:
- September 2010
- ISBN:
- 9780199252732
- eISBN:
- 9780191719288
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199252732.003.0012
- Subject:
- Philosophy, Moral Philosophy, Metaphysics/Epistemology
Some of the most interesting works in virtue ethics are the detailed, perceptive treatments of specific virtues and vices. This chapter aims to develop such work as it relates to intellectual virtues ...
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Some of the most interesting works in virtue ethics are the detailed, perceptive treatments of specific virtues and vices. This chapter aims to develop such work as it relates to intellectual virtues and vices. It begins by examining the virtue of intellectual humility. Its strategy is to situate humility in relation to its various opposing vices, which include vices like arrogance, vanity, conceit, egotism, grandiosity, pretentiousness, snobbishness, haughtiness, and self-complacency. From this list vanity and arrogance are focused on in particular. Humble persons are not distinguished from arrogant persons by being unaware of or unconcerned with entitlements; rather, they lack the arrogance that entails a specific kind of motivation called ‘ego-exalting potency’. Humble people are motivated by pure interests regarding entitlements given their ability to serve as means to some valuable purpose or project. The chapter ends by considering a wide variety of ways intellectual humility can promote the acquisition of epistemic goods.Less
Some of the most interesting works in virtue ethics are the detailed, perceptive treatments of specific virtues and vices. This chapter aims to develop such work as it relates to intellectual virtues and vices. It begins by examining the virtue of intellectual humility. Its strategy is to situate humility in relation to its various opposing vices, which include vices like arrogance, vanity, conceit, egotism, grandiosity, pretentiousness, snobbishness, haughtiness, and self-complacency. From this list vanity and arrogance are focused on in particular. Humble persons are not distinguished from arrogant persons by being unaware of or unconcerned with entitlements; rather, they lack the arrogance that entails a specific kind of motivation called ‘ego-exalting potency’. Humble people are motivated by pure interests regarding entitlements given their ability to serve as means to some valuable purpose or project. The chapter ends by considering a wide variety of ways intellectual humility can promote the acquisition of epistemic goods.
Bob Hale and Crispin Wright
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780198236399
- eISBN:
- 9780191597565
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198236395.003.0006
- Subject:
- Philosophy, Logic/Philosophy of Mathematics
This paper discusses the idea, labelled as “the traditional connection” that implicit definitions aim to found a priori knowledge of logic and mathematics. In the first part, it discusses and rejects ...
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This paper discusses the idea, labelled as “the traditional connection” that implicit definitions aim to found a priori knowledge of logic and mathematics. In the first part, it discusses and rejects a specific understanding of certain constraints (existence, uniqueness, possession problem, and explanation problem) on the theory of implicit definitions, as suggested by Horwich, on the basis of it being committing to some robust Platonist version of meaning facts. In contrast, it motivates further new constraints on the success of implicit definitions, such as arrogance, conservativeness, Evan's generality constraint, and harmony. Then, the standard view of implicit definitions for scientific terms, which appeals to so called Carnap Conditionals is discussed and an alternative model, i.e. the inverse Carnap Conditional is proffered. Lastly, this latter model is then applied to Hume's Principle and the conditionalized version of Hume's Principle as offered by Field is rejected. Furthermore, the problem of the ontological commitments of Hume's Principle and its status as a meaning––conferring successful stipulation are further discussed.Less
This paper discusses the idea, labelled as “the traditional connection” that implicit definitions aim to found a priori knowledge of logic and mathematics. In the first part, it discusses and rejects a specific understanding of certain constraints (existence, uniqueness, possession problem, and explanation problem) on the theory of implicit definitions, as suggested by Horwich, on the basis of it being committing to some robust Platonist version of meaning facts. In contrast, it motivates further new constraints on the success of implicit definitions, such as arrogance, conservativeness, Evan's generality constraint, and harmony. Then, the standard view of implicit definitions for scientific terms, which appeals to so called Carnap Conditionals is discussed and an alternative model, i.e. the inverse Carnap Conditional is proffered. Lastly, this latter model is then applied to Hume's Principle and the conditionalized version of Hume's Principle as offered by Field is rejected. Furthermore, the problem of the ontological commitments of Hume's Principle and its status as a meaning––conferring successful stipulation are further discussed.
Gary Peters
- Published in print:
- 2017
- Published Online:
- January 2018
- ISBN:
- 9780226452623
- eISBN:
- 9780226452760
- Item type:
- chapter
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226452760.003.0025
- Subject:
- Philosophy, Aesthetics
This conclusion briefly reflects on how one might bring something to an end. It also considers the arrogance of those who celebrate their own achievements in this regard. Finally it accepts that if ...
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This conclusion briefly reflects on how one might bring something to an end. It also considers the arrogance of those who celebrate their own achievements in this regard. Finally it accepts that if the book as a whole has managed to indicate what Nietzsche (writing of his own 'good books') describes as a 'new series of experiences,' then at least it might be considered a 'good' book. That's the claim anyway.Less
This conclusion briefly reflects on how one might bring something to an end. It also considers the arrogance of those who celebrate their own achievements in this regard. Finally it accepts that if the book as a whole has managed to indicate what Nietzsche (writing of his own 'good books') describes as a 'new series of experiences,' then at least it might be considered a 'good' book. That's the claim anyway.
Henry Rosemont and Roger T. Ames
- Published in print:
- 2008
- Published Online:
- November 2016
- ISBN:
- 9780824832841
- eISBN:
- 9780824869953
- Item type:
- chapter
- Publisher:
- University of Hawai'i Press
- DOI:
- 10.21313/hawaii/9780824832841.003.0010
- Subject:
- Religion, Religious Studies
In this chapter, Confucius is explaining to Master Zeng the more personal dimensions of family reverence. According to Confucius, “Filial children in serving parents in their daily lives show them ...
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In this chapter, Confucius is explaining to Master Zeng the more personal dimensions of family reverence. According to Confucius, “Filial children in serving parents in their daily lives show them real respect (jing), in tending to their needs and wants strive to bring them enjoyment (le), in caring for them in sickness reveal their apprehension, in mourning for them express their grief, and in sacrificing to them show true veneration. With these five dispositions firmly in place, they are truly able to serve their parents.” Confucius tells Master Zeng that arrogance, defiance, and contentiousness must be set aside in order for a child to be considered filial.Less
In this chapter, Confucius is explaining to Master Zeng the more personal dimensions of family reverence. According to Confucius, “Filial children in serving parents in their daily lives show them real respect (jing), in tending to their needs and wants strive to bring them enjoyment (le), in caring for them in sickness reveal their apprehension, in mourning for them express their grief, and in sacrificing to them show true veneration. With these five dispositions firmly in place, they are truly able to serve their parents.” Confucius tells Master Zeng that arrogance, defiance, and contentiousness must be set aside in order for a child to be considered filial.
Ecumenical Patriarch Bartholomew
- Published in print:
- 2011
- Published Online:
- May 2012
- ISBN:
- 9780823238859
- eISBN:
- 9780823238897
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823238859.003.0009
- Subject:
- Religion, Religion and Society
This chapter contains a selection of interviews by Ecumenical Patriarch Bartholomew with various journalists on television, in newspapers, and in journals.
This chapter contains a selection of interviews by Ecumenical Patriarch Bartholomew with various journalists on television, in newspapers, and in journals.
G. Kelly James
- Published in print:
- 2006
- Published Online:
- March 2012
- ISBN:
- 9780195173796
- eISBN:
- 9780199847631
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195173796.003.0004
- Subject:
- Psychology, Clinical Psychology
A redefinition of the psychologist's job is advocated, and a new set of criteria for the hallmarks for this profession is proposed. Being a community psychologist is more than being a good ...
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A redefinition of the psychologist's job is advocated, and a new set of criteria for the hallmarks for this profession is proposed. Being a community psychologist is more than being a good psychologist, for community psychology is a sufficiently different activity. To achieve valid training for this field, accommodations to the heritages, assumptions, and styles of previous training are sharpened and redefined. Developing competences for work in the community is a different task and requires new political alliances and new criteria for personal and joint accountability between the community and the psychologist. The spirit of the community psychologist is the spirit of a naturalist who dotes on his environment. The recommended way to prevent professional extinction is participation in the local community; the preferred antidote for arrogance is an ecological view of man.Less
A redefinition of the psychologist's job is advocated, and a new set of criteria for the hallmarks for this profession is proposed. Being a community psychologist is more than being a good psychologist, for community psychology is a sufficiently different activity. To achieve valid training for this field, accommodations to the heritages, assumptions, and styles of previous training are sharpened and redefined. Developing competences for work in the community is a different task and requires new political alliances and new criteria for personal and joint accountability between the community and the psychologist. The spirit of the community psychologist is the spirit of a naturalist who dotes on his environment. The recommended way to prevent professional extinction is participation in the local community; the preferred antidote for arrogance is an ecological view of man.
Jacqueline de Romilly
- Published in print:
- 2019
- Published Online:
- May 2020
- ISBN:
- 9781501719752
- eISBN:
- 9781501739965
- Item type:
- chapter
- Publisher:
- Cornell University Press
- DOI:
- 10.7591/cornell/9781501719752.003.0002
- Subject:
- History, Ancient History / Archaeology
This chapter discusses Alcibiades' scandals, which resulted from his insolence that went very far back, to childhood and early adolescence. The anecdotes collected by Plutarch are sufficient to ...
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This chapter discusses Alcibiades' scandals, which resulted from his insolence that went very far back, to childhood and early adolescence. The anecdotes collected by Plutarch are sufficient to suggest Alcibiades' character—and all the dangers therein. The many assets he enjoyed gave rise to increasingly serious faults in his day-to-day life. Handsome, rich, and noble, Alcibiades took no account of others and felt entitled to everything. This attitude appeared first in his manners. People say that he raised fighting cocks; he enjoyed leading the life of a spoiled youth. In relations with others, this meant an attitude of deliberate arrogance. It was said he was so sure of himself that he would have criticized even the twelve gods. What's more, he could, out of pure insolence, ridicule the very rules of the city. The chapter then looks at the area most scandalous of all, relating not to Alcibiades' wealth, but to his beauty: his love life. It is not surprising that his good looks would lead to scandal: he was involved with both men and women. It was said that even here he always wanted to win. Ultimately, all the insolence and scandalous behavior was diverting and amusing. However, from the moment Alcibiades entered politics, they acquired some weight and played a role—one that historians have not failed to reflect on, beginning with Thucydides.Less
This chapter discusses Alcibiades' scandals, which resulted from his insolence that went very far back, to childhood and early adolescence. The anecdotes collected by Plutarch are sufficient to suggest Alcibiades' character—and all the dangers therein. The many assets he enjoyed gave rise to increasingly serious faults in his day-to-day life. Handsome, rich, and noble, Alcibiades took no account of others and felt entitled to everything. This attitude appeared first in his manners. People say that he raised fighting cocks; he enjoyed leading the life of a spoiled youth. In relations with others, this meant an attitude of deliberate arrogance. It was said he was so sure of himself that he would have criticized even the twelve gods. What's more, he could, out of pure insolence, ridicule the very rules of the city. The chapter then looks at the area most scandalous of all, relating not to Alcibiades' wealth, but to his beauty: his love life. It is not surprising that his good looks would lead to scandal: he was involved with both men and women. It was said that even here he always wanted to win. Ultimately, all the insolence and scandalous behavior was diverting and amusing. However, from the moment Alcibiades entered politics, they acquired some weight and played a role—one that historians have not failed to reflect on, beginning with Thucydides.
B. R. Nanda
- Published in print:
- 2007
- Published Online:
- October 2012
- ISBN:
- 9780195693430
- eISBN:
- 9780199081387
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195693430.003.0008
- Subject:
- Political Science, Indian Politics
This chapter examines Jawaharlal’s growing passion for politics. He read the proceedings of the Indian National Congress and had a strong dislike for racial arrogance, which was often seen on the ...
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This chapter examines Jawaharlal’s growing passion for politics. He read the proceedings of the Indian National Congress and had a strong dislike for racial arrogance, which was often seen on the railways. The chapter first looks at the defeat of the Russian fleet by the Japanese navy, and notes that Jawaharlal’s return to Harrow only increased his interest in politics. It then studies the events in 1907 that led to Motilal’s entry into active politics. It discusses the tension between the Extremists and the Moderates, as well as the tensions that had been building since Lord Curzon’s viceroyalty. The chapter also discusses the first political conflict between Motilal and Jawaharlal, the Surat Congress, and Jawaharlal’s growing radicalism and militant nationalism.Less
This chapter examines Jawaharlal’s growing passion for politics. He read the proceedings of the Indian National Congress and had a strong dislike for racial arrogance, which was often seen on the railways. The chapter first looks at the defeat of the Russian fleet by the Japanese navy, and notes that Jawaharlal’s return to Harrow only increased his interest in politics. It then studies the events in 1907 that led to Motilal’s entry into active politics. It discusses the tension between the Extremists and the Moderates, as well as the tensions that had been building since Lord Curzon’s viceroyalty. The chapter also discusses the first political conflict between Motilal and Jawaharlal, the Surat Congress, and Jawaharlal’s growing radicalism and militant nationalism.
William Egginton
- Published in print:
- 2011
- Published Online:
- November 2015
- ISBN:
- 9780231148788
- eISBN:
- 9780231520966
- Item type:
- chapter
- Publisher:
- Columbia University Press
- DOI:
- 10.7312/columbia/9780231148788.003.0005
- Subject:
- Religion, Philosophy of Religion
This concluding chapter discusses two types of religion—the religion of arrogance and the religion of humility. The religion of arrogance presumes that there can be knowledge of, at least in theory, ...
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This concluding chapter discusses two types of religion—the religion of arrogance and the religion of humility. The religion of arrogance presumes that there can be knowledge of, at least in theory, the totality of existence—a complicated subject that human knowledge can never comprehend. In contrast, the religion of humility understands that the human beings, trapped by the limitations of space and time, cannot possibly have perfect knowledge of a totality that encompasses all space and time. Also, the religion of humility is not at all religious like atheists and other adherents of the religion of arrogance because religion of humility may pose theological questions intent on exploring the limits of human knowledge, but it will never presume to speak with certainty about what transcends those limits.Less
This concluding chapter discusses two types of religion—the religion of arrogance and the religion of humility. The religion of arrogance presumes that there can be knowledge of, at least in theory, the totality of existence—a complicated subject that human knowledge can never comprehend. In contrast, the religion of humility understands that the human beings, trapped by the limitations of space and time, cannot possibly have perfect knowledge of a totality that encompasses all space and time. Also, the religion of humility is not at all religious like atheists and other adherents of the religion of arrogance because religion of humility may pose theological questions intent on exploring the limits of human knowledge, but it will never presume to speak with certainty about what transcends those limits.
Joshua A. Fogel
- Published in print:
- 2014
- Published Online:
- January 2015
- ISBN:
- 9780520283305
- eISBN:
- 9780520959170
- Item type:
- chapter
- Publisher:
- University of California Press
- DOI:
- 10.1525/california/9780520283305.003.0006
- Subject:
- History, Asian History
This chapter focuses on the attitudes of the Japanese, who came to Shanghai on board the Senzaimaru in 1862, toward Westerners in the city. One of the main objectives of the mission to Shanghai was ...
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This chapter focuses on the attitudes of the Japanese, who came to Shanghai on board the Senzaimaru in 1862, toward Westerners in the city. One of the main objectives of the mission to Shanghai was to observe and assess the international community engaged in international commerce. To achieve that goal, the Japanese had to interact with and examine the Westerners in Shanghai. This chapter considers what they had to say about how the Westerners were behaving in the city. In particular, the Japanese noted the Westerners' arrogance and condescension with respect to the Chinese. The chapter also looks at Shanghai customs and the admiration of the Japanese for the West's technical achievements.Less
This chapter focuses on the attitudes of the Japanese, who came to Shanghai on board the Senzaimaru in 1862, toward Westerners in the city. One of the main objectives of the mission to Shanghai was to observe and assess the international community engaged in international commerce. To achieve that goal, the Japanese had to interact with and examine the Westerners in Shanghai. This chapter considers what they had to say about how the Westerners were behaving in the city. In particular, the Japanese noted the Westerners' arrogance and condescension with respect to the Chinese. The chapter also looks at Shanghai customs and the admiration of the Japanese for the West's technical achievements.