Harringtonian virtue: Harrington, Machiavelli, and the method of the 'Moment'

This article presents a reinterpretation of James Harrington's writings. It takes issue with J. G. A. Pocock's reading, which treats him as importing into England a Machiavellian ‘language of political thought’. This reading is the basis of Pocock's stress on the republicanism of eighteenth-century opposition values. Harrington's writings were in fact a most implausible channel for such ideas. His outlook owed much to Stoicism. Unlike the Florentine, he admired the contemplative life; was sympathetic to commerce; and was relaxed about the threat of ‘corruption’ (a concept that he did not understand). These views can be associated with his apparent aims: the preservation of a national church with a salaried but politically impotent clergy; and the restoration of the royalist gentry to a leading role in English politics. Pocock's hypothesis is shown to be conditioned by his method; its weaknesses reflect some difficulties inherent in the notion of ‘languages of thought’.

Elementos da ética sexual Tomista

This dissertation aims to present a elementar vision of thomistic thought about human sexuality from knowledges of vices and virtues. Introduce the notion of vice as otherwise to human nature and seek its etymological meaning, approaching with the neotestamentary perspective of sin and malice. This notion is based in aristotelian and augustinian notion, used by Thomas Aquinas. Also present two virtues inside of the christian thought about the sexuality. They are temperance and chastity. The temperance is a virtue that orders the pleasures of tact, and regulates the chastity. Finally, we show that is possible in thomistic thought admit the legitimacy of sexual pleasure and also the natural necessity in relations, and this relations just can be designed inside of legitimate marriage

ARISTOTLE AND THE IMPORTANCE OF VIRTUE IN THE CONTEXT OF THE POLITICS AND THE NICOMACHEAN ETHICS AND ITS RELATION TO TODAY

While much of Aristotle's works are preserved in various volumes, two of his famous works are the Nichmachean Ethics and the Politics, both of which contain a rich compilation of ethical and political thought. In the Ethics, Aristotle describes a thorough understanding of ethical and intellectual virtue. By pursuing these virtues, Aristotle argues that a person can achieve a life of fulfilling happiness. The ideal polis as described in the Politics serves as a place where the virtuous life is attained in the best manner.Citizens who pursue virtue make the polis better, and the rulers that guide the polis ensure that the citizens have every opportunity to pursue the virtuous life. In this thesis, I see how relevant Aristotle's theory is by laying out the basic principles of the Ethics and the Politics and the connections between the two works. Indoing so, I found that Aristotle's ideal theory points out a significant flaw in our political system: the fact that we do not share a common moral conception such as the one concerned with the virtuous life as Aristotle proposes. This does not suggest thatAristotle's view was actualized during his time period, but that Aristotle conceives of an ideal life and an ideal polis that could be realized. Certainly there are issues with Aristotle's thesis concerning the inferiority of slaves and women. But what is morepoignant is the impracticality of instituting a shared common conception when today's political system permits various ideas about ethics and morality.

Privacy as human flourishing: Could a shift towards virtue ethics strengthen privacy protection in the age of Big Data?

Privacy is commonly seen as an instrumental value in relation to negative freedom, human dignity and personal autonomy. Article 8 ECHR, protecting the right to privacy, was originally coined as a doctrine protecting the negative freedom of citizens in vertical relations, that is between citizen and state. Over the years, the Court has extended privacy protection to horizontal relations and has gradually accepted that individual autonomy is an equally important value underlying the right to privacy. However, in most of the recent cases regarding Article 8 ECHR, the Court goes beyond the protection of negative freedom and individual autonomy and instead focuses self-expression, personal development and human flourishing. Accepting this virtue ethical notion, in addition to the traditional Kantian focus on individual autonomy and human dignity, as a core value of Article 8 ECHR may prove vital for the protection of privacy in the age of Big Data.

Original virtue and other short studies

by S. Levy

Virtue, Law and Mercy

The attribution of responsibility in world society is increasingly a field of contestation. On the one hand, the perception of causal and moral links reaching far in space and time are ever more explicitly pronounced; on the other hand, the very complexity of these links often engenders a fragmentation of responsibility both in law (Veitch 2007) as well as in moral commitment. Moreover, those institutions of legal responsibility attempting to reflect some of these interrelations are often criticised as insufficient by those who follow alternative narratives of causation and moral community. Current institutions of responsibility in law appear to abstract from what could be called enabling contexts; they perform their cuts in the chains of enabling interactions at very brief intervals (Strathern 2001). The result is often “organised irresponsibility” (Veitch 2007; Beck 1996), producing appeals to a global community of concern in time and space without corresponding obligatory commitments. This talk explores alternative conceptualisations of responsibility, and enquires into their notion of the person, their temporal and socio-spatial dimensions, and their notion of liability.

Templanza y continencia en Tomás de Aquino : razones para una concepción no dualista de la virtud moral

El propósito de esta investigación es mostrar las razones que tiene Tomás de Aquino para privilegiar una moral de la templanza por sobre una de mera continencia. Pero más allá de detenerse en los pocos artículos que Santo Tomás dedica a comparar ambas disposiciones, el fin de nuestro trabajo es, a partir de los textos referidos a la naturaleza de la virtud moral, mostrar por qué sólo la templanza puede ser considerada una virtud, mientras la continencia es una “mezcla" de virtud y desorden. En segundo lugar, esta investigación pretende justificar la validez de los argumentos tomasianos, demostrando que si se prescinde de esta distinción entre virtud perfecta y continencia, necesariamente se introduce un dualismo antropológico en el plano de la acción. En esta misma línea, se buscará, a su vez, comparar la postura de Santo Tomás con la postura de Escoto, para quien los afectos y las pasiones son meros “facilitadores" de la elección, pero no elementos constitutivas de ésta.

Julia Annas. Intelligent Virtue, Oxford, Oxford University Press, 2011, VII + 189 pp.

Fil: Crespo, Ricardo. Universidad Nacional de Cuyo

A.A.V.V.: Virtue Jurisprudence, C. Farrelly & L.B. Solum (eds.), New York, Palgrave-MacMillan, 2011, 268 pp.

Fil: Massini Correas, Carlos I.. Universidad de Mendoza